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rkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruach elohim, formulate the eternal pronunciation of the ineffable name: that name which the rabbins of old have said rusheth through the universe; that name before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and

ly mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for exa

ked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth beauty gold 7) netzach jxn ntzch victory emerald 8) hod dw h hod splendor orange 9) yesod dwsy ysod foundation violet 10) malkuth twklm mlkuth kingdom citrine, olive, black, russet the pathworking and ritu

should be so enormous that even the milky way has no significance to your size. above your head, as you continue to grow, you should begin to visualize a bright sphere of light coming closer and closer to you. this light is only a small portion of that infinite light which is beyond our comprehension. allow the sphere of light, which appears to be no larger than a dinner plate, to hover above the crown of your head. feel its majestic power, its vastness and the infinite love that it has for all that is created. stretch both of your arms straight out to your sides into the form of a cross. take your right hand and gently plunge your index finger into that light which is above your head and will it to be drawn down as you touch your forehead. have it rest upon your forehead as you vibrate: a

roin area and shooting toward the region of the feet. seeing the feet completely engulfed in another sphere, begin vibrating the god name adonai ha-aretz. 95 when this last step is completed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may end the ritual by taking a deep breath, and as you exhale, visualize all the spheres and lines fading, keeping in mind that the energies are still present, but invisible. end with qa

1 10 INITIATION CEREMONY

petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the holy place stood

ied talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser of the treasures whereof thou hast made us the guardians. depart ye in peace unto your abodes and habitations. may the blessing of adonai ha-aretz be upon

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

hant) ist im groz, lane unde wiz, zuo der het sich der wunsch gesellct. turl. wh. 38. hie stuont (here stood) der wunsch. ib. 137^ dar an lit (therein lieth) wol des wunsches vliz. tyrol e, 3. si ist des wunsches hostez zil (highest mark or aim. ms. 1, 84^ sie ist der wunsch uf erde. ms. 2, 100. sie ist des wunsches ingesinde (one of w.'s household. ms. 1, 6^ von ir scheitel uf ir zehen (from her crown to her toes) so ist niht an minneclichen widen wan (save, but) des wunsches blic. msh. 3, 493^ des wwischcs blucte sint entsprungen in mine herzen. fragm. 45^ si trage des wunsches hildc. ms. 1, 191^ des wunsches krdnc tragen. docen misc. 2, 186. 142 wodan. sie hat des wimsches gewalt. amgb. 31^ er was so gar des wunschcs hint, daz alle man gein (against, before) siner schoene waren blint, u

ds^ among the farmer's dues at hildesheim there occurs down to our own times a jupitergeld. under this name the village of grossen- algermissen had to pay 12 g. grosch. 4 pfen. yearly to the sexton of the cathedral, an algermissen farmer had every year to bring to the cathedral close an eight-cornered log, a foot thick and four feet long, hidden in a sack. the schoolboys dressed it in a cloak and crown, and attacked the japitcr as they then called it, by throwing stones first from one side, then from the other, and at last they burnt it. this popular festivity was often attended with disorder, and was more than once interdicted, pickets were set to carry the prohibition into effect; at length the royal treasury remitted the jupiter's geld. possibly the village of algermissen had incurred t

3 8 INITIATION CEREMONY

to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the

4 7 INITIATION CEREMONY

cle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by the ten circles thus disposed. on the left hand side is darkness and eleven circles, symbolizing the qlippoth. hiero: heg: pract: move to the tablet in the east. heg: th

the symbolism of the brazen sea, which king solomon made. it was 10 cubits diameter answering to the sephiroth; the height was 5 cubits the number of the letter heh. 30 cubits was its circumference, the 10 cubits multiplied by the ternary. beneath the rim were 300 knots, the number of the holy letter shin and of the name ruach elohim and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminat

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ymbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side

hen the goddess candle on other side. if you are working as a group, the person leading the ritual can light the candles* call on the person who is being healed, wherever they are, to visualise themselves in a cone of blue light at the time you will be carrying out the ritual* with feet apart, draw up light through your feet, let it spread through your legs, up your body, your arms and though the crown of your hand (this process is sometimes referred to as raising a light body* then cast the circle. join hands if you are in a group and, beginning with the person in the north of the group, pass the power deosil from hand to hand, chanting: may the circle be unbroken* if you are working alone, walk around the outside of a visualised circle of light about five feet in diameter, pointing towar

ABRAMELIN1

tions. a remarkable coincidence, seeing that at this moment when three emperors possessed the empire, the papacy had also three popes, viz: john xxiii (balthazar cossa, a neapolitan; gregory xii (ange conrario, a venetian; and benedict xiii (pierre de lune, a spaniard. the death of josse, and the resignation of wenceslaus, left sigismond sole master of the empire. after having received the silver crown at aix-la-chapelle in 1414, he went to preside at the council of constance, where john huss was condemned, notwithstanding the safe conduct which he had obtained from the emperor. he endeavoured to end the differences between the roman and greek churches, visited france and england under pretext of reconciling charles vi. and henry v, but, as some say, in order to form a league with the latt

ABRAMELIN2

ration be finished, if one performeth it in a dwelling-house; for in the open country one cannot do this. thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robes, the crown or mitre, the wand, the holy oils, the girdle or belt, the perfume; and any other things which may be necessary. 45the second habiliments will be a shirt or tunic of linen, large and white, with well and properly made sleeves. the other robe will be of crimson or scarlet silk with gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. as for these vestment

be longer than just unto the knees, with sleeves of similar stuff. as for these vestments, there is no particular rule for them; nor any especial instructions to be followed; but the more resplendent, clean, and brilliant they are the better will it be. you shall also make a girdle of silk of the same colour as the tunic, wherewithal you shall be girded. you shall have upon your head a beautiful crown or woven fillet of silk and gold. you shall prepare the sacred oil in this manner: take of myrrh46 in tears, one part; of fine cinnamon, two parts; of galangal,47 half a part; and the half of the total weight of these drugs of the best oil olive. the which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a

n the morning ye shall commence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, th

ld wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and anoint the centre57 of your forehead with a little of the sacred oil; after this dip your finger into the same oil, and anoint therewith the four upper corners of the altar. touch also with this holy oil the vestments, the girdle, the crown, and the wand, on both sides. you shall also touch the doors and the windows of the oratory. then with your finger dipped in the oil you shall write upon the four sides of the altar these words, so that they may be perfectly clearly written on each side: in whatever place it may be wherein commemoration of my name shall be made, i will come unto you and i will bless you. this being done the

ll the essential points. having then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory; and having placed the lighted charcoal in the censer, light the lamp also. you shall then robe yourself, taking first the white vestment, and over this you shall put on that66, of silk and gold, then the girdle, and upon your head you shall place the crown, and you shall lay the wand upon the altar. then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and al

ALEISTER CROWLEY ACROSS THE GULF

their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, the proofs of virginity are sought; and, as it seemed, this

. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time the veil flamed subtly and softly, a steady bluish glow page 15 gulf.txt changing to green as my thought changed from melancholy to desire. then on the eight day i rose and left the shrine and clad myself in new robes, in robes of scarlet and gold, with a crown of vine and bay and laurel and cypress. also i purified myself and proclaimed a banquet. and i made the priests and the citizens, exceeding drunken. then i called the guard, and purged thoroughly the whole temple of all of them, charging the captain on his life to let no man pass within. so that i should be absolutely alone in the whole precincts of the temple. then like an old gray wolf i w

was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox o

her the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he gave me the crook and scourge, and girt me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was alone! chapter v now t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of ma

d then, it should be removed only after the sun has gone to its rest. no ray of sunlight should strike the seal, lest its power be rendered nil and a new seal must needs be cast. the number of nanna is thirty and this is his seal: the god of mercury is nebo. he is a very old spirit, having a long beard, and is the guardian of the gods, as well as the keeper of the knowledge of science. he wears a crown of one hundred horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broa

ut watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. thi

assistance in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the number of marduk is ten and this is his seal: the god of saturn is ninib called adar, the lord of hunters and of strength. he appears with a crown of horns and a long sword, wearing a lion's skin. he is the final zonei before the terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is

ant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre, hear me and remember! mighty father, whose thought is beyond the comprehension of gods and men, hear me and remember! gate of the great gates of the spheres, open unto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaag

ALEISTER CROWLEY BOOK OF LIES

2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. c

3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast

book for free on: www.abika.com 152 the devil, the ostrich, and the orphan child death rides the camel of initiation.(36) thou humped and stiff-necked one that groanest in thine asana, death will relieve thee! bite not, zelator dear, but bide! ten days didst thou go with water in thy belly? thou shalt go twenty more with a firebrand at thy rump! ay! all thine aspiration is to death: death is the crown of all thine aspiration. triple is the cord of silver moonlight; it shall hang thee, o holy one, o hanged man, o camel-termination-of-thethird- person-plural for thy multiplicity, thou ghost of a non-ego! could but thy mother behold thee, o thou unt!(37) the infinite snake ananta that surroundeth the universe is but the coffin-worm [156] commentary( omicron-gamma) the hebrew letter gimel add

ALEISTER CROWLEY BOOK OF THE LAW

n other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! ii,71: but exceed! exceed! ii,72: strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all. ii,73: ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. ii,74: the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. ii,75: aye! listen to the numbers& the words: ii,76: 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou kno

ALEISTER CROWLEY CONCERNING DEATH

eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do

ALEISTER CROWLEY LIBER 777

of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage

i* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of t

b bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. m

ve with sore throat. 16 41$ rwlkwp focalor man with gryphon s wings. 17 44= c shax stcck-dove with sore throat. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carri

hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table v (continued) 30 clxvii. egyptian gods of zodiac (asc. decan

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

re attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again

is attained, the goal is not disclosed. then only are the goats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are ready to be torn asunder, to give up their own life to the babe of the abyss which is- and is not- they. the others, proud in their purple, refuse. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in the day of be-with-us, and their shreds, strewn in the abyss, are lost. not so the masters of the temple, that

i am sworn to hold my peace. 301 appendix v a few of the principal correspondences of the qabalah. reprinted with additions from 777 303 table i: i: ii: iii: key scale: hebrew names of numbers: english of column ii& letters :aleph-yod-nunfinal: nothing: 0 :aleph-yod-nunfinal: no limit :samekh-vau-pehfinal :aleph-yod-nunfinal: limitless l.v.x :samekh-vau-pehfinal :aleph-vau-resh: 1 :koph-taw-resh: crown: 2 :chet-koph-mem-heh: wisdom: 3 :bet-yod-nun-heh: understanding: 4 :chet-samekh-dalet: mercy: 5 :gemel-bet-vau-resh-heh: strength: 6 :taw-peh-aleph-resh-taw: beauty: 7 :nun-tzaddi-chet: victory: 8 :heh-vau-dalet: splendour: 9 :yod-samekh-vau-dalet: foundation: 10 :mem-lamed-koph-vau-taw: kingdom: 11 :aleph-lamed-pehfinal: ox: 12 :bet-yod-taw: house: 13 :gemel-mem-lamed: camel: 14 :dalet-lam

nettle: 32 :crocodile :ash, cypress, hellebore, yew: nightshade :32 bis :bull (cherub of earth :oak, ivy :31 bis :sphinx (if sworded and :almond in flower: crowned: weh note: lines 11, 16, 28& 32 bis corrected as to element; original had typos of fire, air, fire and water respectively. 313& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapphire, pearl :yoni, the outer robe of: concealment: 4 :amethyst, sapphire :the wand, sceptre, or crook: 5 :ruby :the sword, spear, scourge or: chain: 6 :topaz, yellow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfume

bell" 333- 55555- 333 "and places the fire in the thurible" i strike the bell: i light the flame; i utter the mysterious name. abrahadabra "he strikes eleven times upon the bell" now i begin to pray: thou child, holy thy name and undefiled! thy reign is come; thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen "he puts the first cake on the fire of the thurible" i burn the incense-cake, proclaim these adorations of thy name "he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign" 329 behold this bleeding breast of mine gashed with the sacramental sign "he puts the sec

ALEISTER CROWLEY MAGICK WITHOUT TEARS

help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the lord" this, by the way, does not conflict with the rules of yoga. that kind of suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of it

we call it an investigation, and suppose you want to interpret a passage of bach. to play this is the principal weapon of your ceremony. in the course of your operation, you assume your astral body and rise far above the terrestrial atmosphere, while the music continues softly in the background. you open your eyes, and find that it is night. dark clouds are on the horizon; but in the zenith is a crown of constellations. this light helps you, especially as your eyes become accustomed to the gloom, to take in your surroundings. it is a bleak and barren landscape. terrific mountains rim the world. in the midst looms a cluster of blue-black crags. now there appears from their recesses a gigantic being. his strength, especially in his hands and in his loins, it terrifying. he suggests a combin

ALEISTER CROWLEY MEDITATION

ha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such

thin the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he

single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocation

this reason is placed about the neck of the magician, where daath is situated. these instruments also remind us of pain, death, and bondage. students of the gospel will recollect that in the martyrdom of christ these three were used, the dagger being replaced by the nails<magical instruments. the hill of golgotha is a circle, and the cross the tau. christ had robe, crown, sceptre, etc; this thesis should one day be fully worked out> the scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. iron represents severity, copper love, and lead austerity. the dagger is made of steel inlaid with gold; and the hilt is also golden. the chain sic is made of soft iron. it

e more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is

ALEISTER CROWLEY SEPHER SEPHIROTH

an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a spring shut up (ct. 4:12. note hlg= gto uncover h) lw(n lg the ancient among the ancient nybsd )bs 190 through which place the angel guided +yw )byw (syw internal ymynp crown of flowers, diadem, fillet cyc the side or flank; rib (lc the end, appointed time (dan. 12:14; see 305) cq pearl: a title of malkuth nynp 191 face, countenance nypn) cessations, futilities, nothings mysp) a box, chest; a repository hpwq 192 poisonous wind: the gsamun h, or gsimoon h hp(lz ye shall cleave in hwhy (cf. 220) hwhyb myqbdx 194 righteousness, equity, justice; the sphere of jupiter

tle of malkuth nynp 191 face, countenance nypn) cessations, futilities, nothings mysp) a box, chest; a repository hpwq 192 poisonous wind: the gsamun h, or gsimoon h hp(lz ye shall cleave in hwhy (cf. 220) hwhyb myqbdx 194 righteousness, equity, justice; the sphere of jupiter qdc 195 a flock hnqm visitation hdwqp neptune (referred to kether) nw+pn 196 the sea of wisdom (s.d. 1:28, etc) pws my the crown, summit, point; thorn (cf. 140) cwq ages; worlds mymlw( narrowness; oppression qwc 197 most high god nwyl( l) 198 victories myxcn 199 a giving freely; charity hqdc 200 wings mypnk a branch pn( bone; substance, essence; body mc( archetypal nwmdq summer cyq a sling; a casting-net (lq divination; witchcraft msq 201 light (ch) r) 202 to make empty qqb corn, grain; a field; son; pure, empty; chos

ero rbg mountain rh 206 assembly; area )rd) hail drb spake; word, thing; cloud; murrain rbd they of the world mlw( ymy to see, observe, perceive; to consider h)r 207 a scorpion (cf. 372) b)rg) lord of the universe mlw( nwd) light (aur is the balanced light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts rbh the elders (deut. 21:19) mynqz melt, fuse qqz the crown of the ark; strange, foreign; border rz to grow great, multiply hbr demons; injurers myqyzm 208 feather hrb) a cistern rwb bowed rhg to make strife; contend hrg locusts hbr) to kill grh abominable )rz multitude bwr hole rx cedar zr) 209 chief seer or prophet (hence abra-melin) h)rb) reward, profit, prize hrg) to delay, tarry; behind (prep) rx) way xr) dispersed rzb sojourned, dwelt; whelp rw

(the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pure gold (lit. genclosed gold h; cf. 87) rwgs bhz of a memorial (see 964) nwrkz that goes on foot mylgr 284 crown, diadem: a title of malkuth hr( the small area of an enclosed garden hgwr( 286 high, lof

nymwy kyt( swords twbrx day *mwy the avenging angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not c

ALEISTER CROWLEY TAO TEH KING

na) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excelle

ALEISTER CROWLEY THE LAW OF LIBERTY

st thou bear more joy. be not animal: refine thy rapture! if the law of liberty get any book for free on: www.abika.com 5 thou drink, drink by the eight-and-ninety rules of art; if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hadit; for she asks me to declare her in these three. infinite freedom, all-embracing, for physical love; boundless continuity for life; and the silent rhythm of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it is revealed by aiwass the minister of hoor-paar-kraat" the old comment 7. aiwass- see introduction. he is 78, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue

. v. the new comment the 'old time' is the aeon of the dying god. some of his rituals are founded on an utterly false metaphysic and cosmogony; but others are based on truth. we mend these, and end those. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality and is therefore relative. any proposition of knowledge may be written "arb "a has the relation r to b" now if a and b are identical, the proposition conveys no knowledge at all. if a is not identic

ed thus "the mind of the beast 666 is so constituted that it is compelled to conceive of an universe whose formula is none-two" i note that laotze makes no attempt to announce a tao which is truly free from teh. teh is the necessary quality of tao, even though tao, withdrawing teh into itself, seems to ignore the fact. the only pause i make is this, that mine own holy guardian angel, aiwaz, whose crown is thelema, whose robe agape, whose body the lost word that he declared to me, spake in book seven and twenty, saying "here is nothing under its three forms" can there then be not only nothing manifested, teh or two, a nothing unmanifested, tao or naught, but also a nothing absolute? but there is nothing incompatible with the terms of this verse. the idea of "because" makes everything depend

department of life in which, from distaste or laziness, i did not 'exceed, is constantly crippling me in one way or another- and i recognize with savage remorse that the weakness which i could have corrected so easily in my twenties is in my forties an incurably chronic complaint. al ii,72 "strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all" the old comment 72. there is no end to the path- death crowns all. the new comment this striving is to be strenuous. we are not to set our lives at a pin's fee "unhand me, gentlemen! i'll make a ghost of him that lets me" death is the end that crowns the work. evolution works by variation. when an animal develops one part of itself beyond the others, it infringes the norm of its type

s in training the throat of the tenor and the fingers of the fiddler. but all laws are alike in this: they agree that power and tone come from persistently practising the proper exercise without overstraining. when a faculty is freely fulfilling its function, it will grow; the test is its willingness to 'strive ever to more; it justifies itself by being 'ever joyous. it follows that 'death is the crown of all. for a life which has fulfilled all its possibilities ceases to have a purpose; death is its diploma, so to speak; it is ready to apply itself to the new conditions of a larger life. just so a schoolboy who has mastered his work, dies to school, reincarnates in cap& gown, triumphs in the trips, dies to the cloisters, and is reborn to the world. note that the atu "death" in the tarot r

ALEISTER CROWLEY THE OTO GNOSTIC MASS

he returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou prie

ALEISTER CROWLEY THE QABALAH

a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly mann

ge of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the

regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar

at the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the c

s better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the

ALEISTER CROWLEY THE SWORD OF SONG

eation s stain, forgetful of creation s pain not dumb! forgetful of the pangs whereby each life laments and hangs, 615 (now as i speak a lizard71 lies in wait for light-bewildered flies) ascension day 21 death-bed of poet. effect of body on mind. each life bound ever to the wheel72 ay, and each being we may guess now that the very crystals feel! 620 for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man s thought in hell itself, bereft of bliss, were less unmerciful than this! 625 no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, 630 or else, to meet man s subtle foe, god and oh! infamy of terror! be like him like him! and for eve

a secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. that word, and wiping his blade he kissed it and went on, knowing that his luck should now be ill. and ill it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat: though i be not an ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed t

her to the fool s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4

she answered him: i am in the place of the bridge. go thou up higher: go thou where these are not. thereat was commotion and bitter wailing, and the eighth virgin came forth with rent attire and cried the eighth riddle: the sea hath conceived. our father raised his head, and there was a great darkness. the ninth virgin, sobbing at his feet, the ninth riddle: by wisdom. then our father touched his crown and they all rejoiced: but laughing he put them aside and he said: nay! by six hundred and twenty1 do ye exceed! whereat they wept, and the tenth virgin came forth, bearing a royal crown having twelve jewels: and she had but one eye, and from that the eyelid had been torn. a prodigious beard had she, and all of white: and they wist he would have smitten her with his sword. but he would not

. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth. holy virgin of god, said he, what dost thou here? what wilt thou with thy servant? at that she stank so that the air gasped about her, lik

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heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered

that in the end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet our

wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love "whom the 134 lord loveth he chasteneth, and scourgeth every son that he receiveth" i shall really be glad if a few of you will get it over, and come and sit on daddy's knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, beca

ark sword of science; that we may strike a spark, and fire the beacon of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art se

ed 178 huts of shepherds. merodach has gone, and so has ea, and no longer doth istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising su

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ns that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of

the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an emerald spangled skin, hooded with harvest

s and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war with the flesh and the mind. life is dumb, and love is blind "the prophet" i am the prophet of the gods. i have put these eyes out to attain to the crown of the pallid periods that pulse in the almighty brain! i have striven all my life for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not found. space divides once, not heals the wound. knell! knell! the shattered shell that could not break the word of hell. whirl! whirl! the wanton girl (curve, and

rained and cultivated; of these things less is known; they are less practised, and less understood. and so the object of this paper is to set forth what is written in the books of these methods of cultivating and purifying the mind- to set forth how this third rule can be followed and lived up to; for in one way it is the most important of all, it really includes the other two rules, and is their crown and fruition. the avoidance of evil, the performance of good: these things will but increase the merits of our destinies, will lead but to new lives, happier, and so more full of temptation, than that we now enjoy. and after that merit, thus gained, is spent and gone, the whirling of the great wheel of life will bring us again to evil, and unhappy lives- for not by the mere storing of merit

hebrewnames key# of of assiah of numbers scale seph and letters_ nothing. hb:nun-final hb:yod hb:aleph 0 no limit. hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod hb:shin hb:aleph hb:resh crown. hb:resh hb:taw hb:koph 1 3 s. of the zodiac hb:taw hb:vau hb:lamed hb:samekh hb:mem wisdom. hb:heh hb:mem hb:koph hb:chet 2 6 s. of saturn hb:yod hb:aleph hb:taw hb:bet hb:shin understanding. hb:heh hb:nun hb:yod hb:bet 3 10 s. of jupiter hb:qof hb:dalet hb:tzaddi mercy. hb:dalet hb:samekh hb:chet 4 15 s. of mars hb:mem-final hb:yod hb:dalet hb:aleph hb:mem strength. hb:heh hb:resh hb:vau h

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ongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride

d the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heavens beneath me, they serve me. they are my fields and my gardens and my orchards and my pastures. 29 glory be unto thee, who didst set thy feet in the north; whose forehead is pierced with the sharp points of the diamonds in thy crown; whose heart is pierced with the spear of thine own fecundity. thou art an egg of blackness, and a worm of poison. but thou hast formulated thy father, and made fertile thy mother. thou art the basilisk whose gaze turns men to stone, and the cockatrice at the breast of an harlot that giveth death for milk. thou art the asp that has stolen into the cradle of the babe. glory unto thee, who art

ce at the breast of an harlot that giveth death for milk. thou art the asp that has stolen into the cradle of the babe. glory unto thee, who art twined about the world as the vine that clingeth to the bare body of a bacchanal. also, though i be planted so firmly upon the earth, yet is my blood wine and my breath fire of madness. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of

, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in my heart. and the unspeakable variety thereof is but my divers hairs, and plumes, and gems in my tall crown. the change which ye lament is the life of my rejoicing, and the sorrow that blackeneth your hearts is the myriad deaths by which i am renewed. and the instability which maketh ye to fear, is the little waverings of balance by which i am assured. and now the veil of silver tissue-stuff closes over him, and above that, a purple veil, and above that, a golden veil, 30 so that now the whole sto

st from star to star. sweet are my kisses, o householder that weariest within four walls. thou art pent within thy brain, and my shaft pierceth it, and thou art free. thine imagination eateth up the universe as the dragon that eateth up the moon. and in my shaft is it concentrated and bound up. see how all around thee gather my warriors, strong knights in goodly armour ready for war. look upon my crown; it is above the stars. behold the glow and the blush thereof! upon thy cheek is the breeze that stirs those plumes of truth. for though i am the angel of the fourteenth key, i am also the angel of the eighth key. and from the love of these two have i come, who am the warden of pop and the servant of them that dwell therein. though all crowns fall, mine shall 49 not fall; for my plumes reach

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throughout, which much alleviated the torture of massage. but i could not get steady and easy in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when

ce more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he i

elf, who cannot even make sensible "considerations" for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy no harm in that! on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the ineffable crown.(a disaster has occu

series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying forth from that one fountain issued: whose foundation is one, one and alon

rect from tahuti himself: because you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered togeth

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horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise

r comfort is over: all we laugh at you lorn. ours are the poppies and clover! o that mouth and eyes, mischevious, male, alluring! o that twitch of the thighs dorian past enduring! where is wisdom now? where the sage and his doubt? surely the sweat of the brow hath driven the demon out. surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a col

ns of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides about 10 inc

ledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of

on the pillars, the bottom does not. a crowned male semi-nude has his head on the top circle and his feet on the middle- his arms are extended cruciform and the feet are one-behind-the-other. he wears a loin girdle or cloth. a fully nude woman stands in the lower circle, and her crowned head touches the bottom of the middle circle. her arms are posed as though to hold up a ceiling level with her crown. to the left of the male on the lower cross arm is hb:heh hb:resh hb:vau hb:mem, to the left is air hb:lamed hb:qof hb:dalet hb:heh. the words "the tree of life" cross either side of the male's heart in space off the lower arm of the cross. the words "the knowledge of good" are similarly situated in space at the height of the female's crown. the words "the tree of knowledge of good and evil"

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e "guardian" says "the devotional fervour of 'amphora' will make them acceptable to those who address their worship to the blessed mother of the christ. the meaning of the title of the book is not very obvious. it cannot surely have anything to do with the lines in horace 'amphora coepit &c "to be obtained of the" walter scott publishing co. ltd. paternoster row, e.c "and through all booksellers "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. price 10s a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical

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this "two-handed engine at the door stands ready to smite" each one of us who has not attained to arahatship, admission to the great white brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understa

s) if a dweller upon this plane meditate upon a god, his first experience of that god will be no longer of his appearance or of his effect upon himself, but rather of his nature in some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols

their lustre. there in the midst my love awaited me- me- and i stood, as a diver that hesitates, so that he may enjoy to the full the foretaste of the plunge. i stood there, very god of very god, in the glittering green of her eyes, that darted flames of exquisite ardour upon me- ay, upon me. had i been standing there a moment or an aeon? francis bendick. 190 the opium-smoker (in eight fugues) i crown me with poppy-leaves: sere are the bays. fling down the myrtle: the myrtle decays. still be the strife of the strenuous days! still be thy stridency, player pandean! soothe me the lute; but oh hush to the paean! feed me on kisses of flowers lethean! specks on the wheel are the nights and the days, fast as they fall from me, lost in the haze, sobered to softness of silvery grays. satan is fal

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eth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, which symbolises thy passage from mercury in gemini unto us in malkuth: come forth, come forth, come forth! taphthartharath! in the name of iahdonhi: i invoke thee: appear! appear

scorpio hb:nun_ sagittarius hb:samekh_ capricorn hb:ayin_ aquarius hb:tzaddi_ pisces hb:qof (black_ illustration on page 211 described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. the serpent to the right wears the egyptian red crown and that to the left the white crown. the shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:shin, air yellow hb:aleph, water blue hb:mem, spirit black. illustration on page 211 describe

circular bands, defined by four arcs and with the arcs to top. the first intercepts the position of tipheret, underneath the figure. the second intercepts the center of the segment between yesod and malkut, underneath the figure. these arcs are truncated without closure in an imaginary line just above the bole of the lower lamp. the lower half of the figure contains a large calvary cross. a large crown of five hollow triangular points hovers above the top arm. a diagonal scroll crosses from left and up to right on this arm, with "i.n.r.i" inside. there is a small figure of the crucified and thorn- crowned christ on the cross, corpus occupying only the lower arm and the two side arms, with substantial extension of cross beyond the figure. the head is in the center intersection, canted sligh

e reabsorbed them into the beginning, and that must not be to him who hath sworn to uplift the standard of sacrifice and sorrow, which is strength (i forgot the angels in the planetary whirl. they regarded me with curiosity: and were totally unable to comprehend my explanation that i was a "man, returning in time to behold the "beginning of things" now was i able to stand in my sephiroth: and the crown of twelve stars "was upon my head! i then went into the centre of the earth (i suppose) and "stood upon the" 250 top of an high mountain. the many dragons and guardians i was able to overpower by "authority" now the mount was of glistening whiteness, exceeding white as snow: yet dead and unluminous. and i beheld a vision, even like unto that of the universal mercury;48 and i learnt that i my

with care before acknowledging it to be so. such are the words of this my obligation, whereto i pledge myself in the presence of the divine one and of the great avenging angel hua. and if i fail herein, may my rose be disintegrated and my power in magic cease [let the stigmata be placed upon the aspirant. then let the aspirant retire; and being invested with the white robe, the blue sash and the crown and nemys of our art let him re-enter the temple and perform the supreme ritual of the pentagram68 in the four quarters; having first purified the temple with fire and water, and further equilibrated the symbols in his magical mirror of the universe by the invocation hereafter set down (come unto me, o ma &c) with the calls or keys enochian suitable thereunto. and in all this is the wand hel

ALEISTER CROWLEY EQUINOX EQ I 3 3

understanding naught: neither was it seen, nor heard, not understood; for as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystalline dew of creative effulgence; and fluttering as a dove betwixt day and night, it vibrated forth a lustral crown of glory. 1. and out of the blinding whiteness of the crown grew an eye, like unto an egg of an humming-bird cherished on a platter of burnished silver. 2. thus i beheld thee, o my god, the lid of whose eye is as the night of chaos, and the pupil thereof as the marshalled order of the spheres. 7 3. for, i am but as a blind man, who wandering through the noontide preceiveth not the loveliness

g music of life and death, thou rhythmic harmony of the world! yea, as i listen to the echo of thy voice, my rapture is but as the whisper of the wings of a butterfly. 4. o thou burning tempest of blinding sand, thou whirlwind from the depths of darkness! yea, as i struggle through thee, through thee, my strength is but as a dove's down floating forth on the purple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-clad hills! yea, as i search the key of thy house i find my hope but as a rushlight sheltered in the hands of a little child. 7. o thou great labour of the f

u empress of light and of darkness, thou pourer-forth of the stars of night! yea, as i gaze upon thy countenance, mine eyes are as the eyes of a blind man smitten by a torch of burning fire. 12. o thou crimson gladness of the midnight, thou flamingo north of brooding light! yea, as i rise up before thee, my joy is but as a raindrop smitten through by an arrow of the western sun. 13. o thou golden crown of the universe, thou diadem of dazzling brightness! yea, as i burn up before thee, my 11 light is but as a falling star between the purple fingers of the night. o glory be unto thee through all time and through all space; glory and glory upon glory everlasting. amen and amen, and amen. 12 the chapter known as taurus the twelvefold renunciatiion of god and the unity thereof i adore thee by t

e is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of wa

ake me as a brown scorpion that creepeth on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou god my god! 4. o thou mighty god, make me as a green arrow of lightning that speedeth through the purple clouds of night; i beseech thee, o thou great god! that i may wake fire from the crown of thy wisdom, and flash into the depths of thine understanding: o thou god my god! 5. o thou mighty god, make me as a flint-black goat that 25 pranceth in a shining wilderness of steel; i beseech thee, o thou great god! that i may paw one flashing spark from thy splendour, and be welded into the glory of thy might: o thou god my god! 6. o thou mighty god, make me as the sapphirine waves tha

ALEISTER CROWLEY EQUINOX EQ I 3

ic vocabulary and index, by arthur edward waite. in two volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of

d of alchemy in western europe. it reflects the earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. translated from the latin. edited by a. e. waite. crown 8vo, 4s. 6d. net. one of the classics of alchemy, with a very curious account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6

the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture, the glorious antidote of potable gold. benedictus figulus connects by imputation with the early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical introduction. edited by a. e. waite. crown 8vo, 4s. 6d. net. a valuable treatise by one who is reputed a great master of alchemical art. it connects practical chemistry with the occult theory of transmutation. the antimonial fire-stone is said to cure diseases in man and to remove the imperfection of metals. the alchemical writings of edward kelly. from the latin edition of 1676. with a biographical introduction, an account of kelly'

art. it connects practical chemistry with the occult theory of transmutation. the antimonial fire-stone is said to cure diseases in man and to remove the imperfection of metals. the alchemical writings of edward kelly. from the latin edition of 1676. with a biographical introduction, an account of kelly's relations with dr. dee, and a transcript of the "book of st. dunstan" edited by a. e. waite. crown 8vo, 4s. 6d. net. a methodised summary of the best hermetic philosophers, including a discourse on terrestrial astronomy, in which the planets are replaced by metals, and instead of an account of stellar influences we have the laws governing metallic conversion. your fortune in your name, or kabalistic astrology. new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sep

we have the laws governing metallic conversion. your fortune in your name, or kabalistic astrology. new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occult divination, including the oracle of human destiny, cagliostro's mystic alphabet of the magi &c &c. fourth edition, greatly enlarged and revised, by grand orient. crown 8vo, cloth gilt, 252 pp, 2s. 6d. net. collectanea chemica. being certain select treatises on alchemy and hermetic medicine. by eirenaeus philalethes &c. crown 8vo, 7s. 6d. net. contents_ the secret of the immortal liquor called alkahest_ aurum potabile_ the admirable efficacy of the true oil of sulphur fire_ the stone of the philosophers_ the bosom book of sir george ripley_ the preparation

ALEISTER CROWLEY EQUINOX EQ I 4 2

i can't fill that there 'ole nohow "no matter" answered the great white spirit, with a metaphysical double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the sword and balanc

g down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind it

allen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated tha

ought and stole eyes, must have done his job very properly indeed, for ljubov, who, in a vain attempt to see that which was shewn her, had open wide the dark cavities under her eyebrows. well, i suppose the eye touched a still sensitive nerve. no sooner had it done so than she uttered an exclamation "i see! piotr, i see! i see" and helping herself now, she rapidly unset the eyes from their golden crown and thrust them where they ought to have been all that time. miracle of miracles! she saw as you and i do. she saw poor little piotr who stood before her, almost out of his mind, sharing her excitement. she took his hand, drew him to her and kissed his forehead. then she wept for a long time. finally, she sat down by him and told him of her new sensations. vi but they were unsatisfactory. th

- no softer seas swoon in the bosom of pacific bays! we are in tune with the infinite ecstasies, adela! sway with me, sway with me in the gondola! they hold us in, these tangled sepulchres that guard such ghostly life. they tower above our passage like the cliffs of death. there stirs no angel from the pinnacles thereof. all broods, all breeds. but immanent as hers that reigns is this most silent crown of love, adela that broods on me, and is i, in the gondola. they twist, they twine, these white and black canals, now stark with lamplight, now a reach of styx. even as out love- raging wild animals suddenly hoisted on the crucifix to radiate seraphic coronals, flowers, flowers- o let our light and darkness mix, adela, goddess and beast with me in the gondola! come! though your hair be a cas

ALEISTER CROWLEY EQUINOX EQ I 4 3

d obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a mons

ng song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 24 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein. he questions all men of the beast. none answer. is the quest in vain? with oaken crown there comes a priest in samite robes, with hazel wand, and worships at the gilded east. ay! thither ride! the dawn beyond must run the quarry of his quest. he rode as he were wood or fond, until at night behoves him rest- he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined 25 the seamen

fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, for the dove on ararat i could not, nor i will not, stay "i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon's wing and claw; its body is one fleece of bloody white, a lamb's in spring. enough. sir knight, i give thee peace" 38 the knight spurs on, and soon espies a monster coursing on the plain. he hears the horrid questing rise and thunder in his weary brain. this time, to sl

ies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be atoned t

and i will teach thee! lo! the lure 81 of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog "god's wounds (sir palamedes said "what have i done to earn this portion? must i, the clean knight born and bred, sup with this filthy toad-abortion" nathless he stayed with him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the unknown may lurk within the vile. so he who sought the beauteous breath, desired the goodly gift of grace, went equal into life and death. but oh! the foulness of his face! not here was anything of worth; he turned his back upon the place, sought the blue sky and the green earth, ay! and the lustral sea to cleanse that filth that stank about his girth, 82 the

ALEISTER CROWLEY EQUINOX EQ I 4

ld nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and az

cal black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspond

ysterious title of the a. a, and though he remains himself anonymous, he appears to be no mystery-monger. obviously he is widely read, but he makes no pretence that he has secrets to reveal. on the contrary, he says 'an indicible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" the new thought library""crown 8vo. crimson cloth extra, gilt tops" 3"s" 6"p. net per volume" the new thought library has been designed to include only the best works in this class of literature. no volume will find a place in this series unless it has already an established position in the popular favour. the first eight volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or a

are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter1 is not of tiphereth without, but tiphereth within. 11 i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid using some common word, such as "and" or "the" or "but; use a paraphrase. beta. avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase. xi. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each occasion that thou art betr

e both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. 12 ii 0. the horse is action. man, rule thou thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more. alpha. avoiding lifting the left arm above the waist. beta. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as 1("i.e" the matter of cereberus. thou shouldst beat a disobed

ALEISTER CROWLEY EQUINOX EQ I 6 2

to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<
arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capricornus "falls on floor near his place" sor. scorpio. brother aries, let us crown the master of battles["they advance to altar" sor. scorpio "takes crown and crowns" mars "all" probationers "joining in chant as before] bro. mars. may victory crown your arms! probationers. let us join battle! we conquer! we conquer [capricornus "rushes forward and threatens them, reciting" my head is split. the crashing axe of the agony of things shears through the stupid skull: out spurt

e! who set thy stature as a wood to wave? whose love begat thy limbs? whose wave-washed body swims that nurtured thee, and found herself a grave? 56 but thou, o thou, hast risen from the deep! all mortals mourn and weep to see thee, seeing that all love must die besides thy beauty, see thee and despair! deadly as thou art fair, i cry for all mankind- they are slain, even as i [sor. scorpio "takes crown off["a pause [brother capricornus "dances the dance of vulcan to anvil-music in gradually increasing red light, at end rushes to throne and finds" mars "and" scorpio "their weapons laid aside, in each other's arms] bro. capricornus. ah, wanton [sor. scorpio "takes violin and charms the offended deity, who retires pacified<mars. brethren in arms, this i

always is the true god hidden- behold["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the might of thy breath, supreme and terrible god who makest the gods and death to tremble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard's pell, and golden sound of planets choral in their course["he rises" o thou self-formulated sire! self-master of thy dam's desire

t wax and wane; all stars and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility! life, death, love, hatred, light, darkness, return to me- to me! hathoor am i, and to my beauty drawn all glories of the universe bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of years. i am the shrine at which thy long desire devoured thee with intolerable fire

ALEISTER CROWLEY EQUINOX EQ I 6

ality of much of mr. neuburg's verse. we are given visions of love which open new amorous possibilities "daily chronicle" rider's occult publications- just published the kabala of numbers. a handbook dealing with the traditional interpretation of numbers and their predictive value. by "sepharial" author of "a manual of occultism "kabalistic astrology "prognostic astronomy" etc. etc. about 168 pp. crown 8vo, ornamental cloth gilt, 2"s" net- a manual of occultism. a complete exposition of the occult arts and sciences by "sepharial" author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net. contents: part i. the occult sciences, comprising: astrology

planatory diagrams and symbols "almost every department of the secret arts is touched upon in this manual, and, for those who are interested in such things and have the time to study them, it is a mine of information "the academy "a well-furnished store of information for students of the occult arts and sciences "light" the new god and other essays. by ralph shirley, editor of the "occult review" crown 8vo, cloth gilt, 248 pp, 3"s" 6"d" net. contents the new god- prophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- founders of orthodox christianity- friedrich nietzsche- the strange case of lurancy vennum- cagliostro. dr. alfred russel wallace, writing to

ne! no flame of words from maddening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight the thought endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulent, troubled, and insane, jeanne! suppose that the unive

ALEX SANDERS THE KING OF THE WITCHES

hich we are to invoke the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shal

l, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head a beautiful crown or woven fillet of silk and gold' alex spent weeks seeking out suitable materials and hand-sewing the garments, and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y

vet which apparently had been made specially for him 'but i .don't need any new robes' he said. he had always designed and sewn his own 'we have been. in conference with all: the other covens' one of the elders told him 'we have come to the conclusion that since you are our founder, the only one amongst us directlydescended from witches, and equipped with knowledge that outstrips ours, we want to crown you "king of the witches" and acknowledge you. formally as the foremost authority on witchcraft: alex could not help being flattered by such esteem and loyalty, but he had no stomach for the extra work and responsibility that would come with. the title. a pacificman by nature, he was content to passon the. teachings of the cult and try to help those in need. acting as arbiter in the innumera

hat he was innocent ofrevealing the innermost secretsof the brotherhood and had no intention of following huysmans. the witches of his covens.realized that their leader was not going to succumb to cancer. in the end alex was persuaded to be their king. he put on the new robes. in a ceremony made up partly of rites for the crowning of egyptian pharaohs, partly of witch rituals; the elders placed a crown ofcopper, brass with a little silver, and blue velvet upon his head. they anointed his bare feet with oil and sat him on the throne before the altar as representative of their homed god. afterwards they cast the crown into the cauldron of fire so that the oaths of allegiance they had taken would be binding for all time, otherwise they, too, would return to dust like the crown. kingship broug

to pass the ordeal andbepurilled' when he affirms that he is, she takes the cord which is tied to. his left ankle and uses it to bind both his feet together loosely, signi. fying the freedom of a recruit to leave and shake offhis bonds if he wishes to. when he keeps still, confirming .once again that he .is willing .to .be sworn in, she takes.a length of thick silk and takes his measure from the crown of his head to the souls of his feet. in olden times, and .in some covenseven today, this measure is retained by the high priest and if the initiate tries. to break free from the coven, the witches cut pieces from it and make curses designed to destroy him. alex sanders follows the ritual exactly but will not use his powers against the members of the coven. after taking the measure he gives

ALEXANDRIAN BOOK OF SHADOWS OCCULT

sed be thy womb[/phallus, without which we would not be;[kiss above pubes] blessed be thy breasts[/breast, erected in beauty[/formed in strength;[kiss r. breast, then l. breast] blessed be thy lips, that shall utter the sacred names.[kiss on lips [rises] h: now we are going to take your measure. h, aided by another witch of the same gender, stretches a button thread from the ground by c's foot to crown of c's head and cuts it there with athame or bolline. measure c once about the forehead with the cut thread and knot at the point of overlap, again about the heart starting from the same end [knot, and lastly about the hips across the genitals [knot. the measure is wound and placed upon the altar. h asks: h: before thou art sworn, art thou ready to pass the ordeal and be purified? c: i am. h

s. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lo

the man who holds it when it is blown out gets three flicks of the scourge from the successful blower, and must give her the fivefold kiss in return. the candle is relit and the game proceeds. l there are lots of variants possible. have fun. hallowmas preparation: l balefire in centre. l two black candles upon the altar. l a red candle in each of the quarters. l a wreath of autumn flowers and the crown of the horned one are upon the altar. all coveners are properly prepared, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless our rites this night with the presence of our departed kin. facing north with arms upraised, coveners hand-li

when rested and refreshed among our dear ones, we will be reborn again by thy grace, and the grace of the lady cerridwen. let it be in the same place and the same time as our beloved ones, and may we meet, and know, and remember, and love them again! descend, we pray thee, on thy high priest and servant, n. hps goes to the hp and, with wand, draws the five-point star upon his breast and upon the crown of the horned god. hp kneels and hps places the crown upon his head. fresh incense is cast into the thurible. hps strikes the bell and hp says: hp: hear ye my witches, welcome to our great sabbat. welcome we the spirits of our departed kin. hps strikes bell. witches walk slowly around the circle. hps fills chalice with wine and hands it to hp who drinks and then says: hp: in humility, as the

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

al three. these three circles are called respectively the petals of sacrifice, love, and knowledge. at initiation the rod is applied to the petals in a scientific manner, and regulated according to ray and tendency. this brings about the opening of the central bud, the revelation of the jewel, the withdrawal of that jewel from the casket which has so long shielded it, and its transference to "the crown" as it is occultly called, meaning its return to the monad whence it came. we must clearly recognise that all the above is but an attempt, through the limiting agency of words, to describe the method and the rites whereby spiritual liberation is finally achieved in this cycle; first, through the method of evolutionary unfoldment, or gradual development, and then in the final stages through t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the spine, the only one dealt with that has a physical effect. 2. that situated at the solar plexus, the most important one in the body from the standpoint of the astral plane. 3. that found at the throat, the most important from the standpoint of the mental plane. 4. that in the region of the heart, which has an occult link with the buddhic plane. 5. that above the top of the head, which is the crown, and has relation with the atmic plane. we do not deal with the lower centres of generation, nor with the spleen which has a direct connection with the etheric, and is the transmitter of prana; they have been dealt with earlier. the centres in the human being deal fundamentally with the fire aspect in man, or with his divine spirit. they are definitely connected with the monad, with the will

five stages, one of them is considered in this solar system to be the most important, and that is the at-one-ment with the human kingdom. for this particular greater cycle, the goal of evolution is man; when individualisation is achieved and self-determination is awakened, the monad or divine pilgrim has attained that which expresses the logoic purpose most perfectly. the later stages but set the crown upon the victor, and the final at-one-ment with the divine self is but the consummation of the fourth stage. students will find it of interest to work out the correspondence between the five initiations and these five unifications. there is a close connection between the two. by understanding the laws of the different kingdoms, much can be learned anent the conditions governing the five init

al things, and seeks to impress the spiritual view on the outward looking consciousness in the forward part of the head. it is the spiritual man seeking to guide the natural man, seeking to bring the natural man to concern himself with the things of his immortality. this is suggested in the words of the upanishad already quoted "there, where the dividing of the hair turns, extending upward to the crown of the head; all of which may sound very fantastical, until one comes to understand it "it is said that when this power is fully awakened, it brings a vision of the great companions of the spiritual man, those who have already attained, crossing over to the further shore of the sea of death and rebirth. perhaps it is to this divine sight that the master alluded, who is reported to have said

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ght in the head is explained to be that collective flow of the light of sattva which is seen at the brahmarandhra which is variously supposed to be somewhere near the coronal artery, the pineal gland, or over the medulla oblongata. just as the light of a lamp burning within the four walls of a house presents a luminous appearance at the keyhole, so even does the light of sattva show itself at the crown of the head. this light is very familiar to all acquainted even slightly with yoga practices and is seen even by concentration on the space between the eyebrows. by samyama (meditation) on this light the class of beings called siddhas popularly known in theosophic circles as mahatmas or high adepts able to walk through space unseen, are immediately brought to view, notwithstanding obstacles

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

y for the willing and intelligent help they have given me. they have made the writing of this book possible. from bethlehem to calvary of those who sought my crib at bethlehem heeding a voice and following a star, how many walked with me to calvary? it was too far. glory surrounded that once mangered babe, and hope for men who struggled with their loss. but hope, fulfilled, came through my thorny crown and through my cross. truth was my sword and pain the accolade which i bestowed on those who followed on, a tethered ass the charger which i chose to ride upon. gone was the glory, then, of bethlehem, the gifts of kings and magi from the east; gone were the multitudes and only twelve were at the feast. of humble bread served in the upper room where that sad cup was passed from hand to hand i

hild horus, and the cross appears on the back of the seat in which he sits on his mother's knee. the virgo of the zodiac is represented in ancient drawings as a woman suckling a child the type of all future madonnas with their divine babes, showing the origin of the symbol. devaki is likewise figured with the divine krishna in her arms, as is mylitta, or istar, of babylon, also with the recurrent crown of stars, and with her child tammuz- 40- from bethlehem to calvary copyright 1998 lucis trust on her knee. mercury and aesculapius, bacchus and hercules, perseus and the dioscuri, mithras and zarathustra were all of divine and human birth."41 it is apposite to recall that the cathedral of notre dame in paris is built upon the ancient site of a temple of isis, and that the early church very f

ren of israel; by the 12 running springs in helim; by the 12 stones in aaron's breastplate; by the 12 loaves of the shew-bred; by the 12 spies sent by moses; by the 12 stones of which the altar was made; by the 12 stones taken out of jordan; by the 12 oxen which bare the brazen sea. also in the new testament, by the 12 stars in the bride's- 49- from bethlehem to calvary copyright 1998 lucis trust crown, by the 12 foundations of jerusalem which john saw, and her 12 gates."62 all these recurrences of twelve probably have their origin in the twelve signs of the zodiac, that imaginary belt in the heavens through which the sun appears to pass on its journey in the course of a year, and during its greater cycle of approximately 25,000 years. having completed the preparatory work, by his twelfth

lly clear in the following verses "i see his blood upon the rose and in the stars the glory of his eyes, his body gleams amid eternal snows, his tears fall from the skies. i see his face in every flower, the thunder and the singing of the birds are but his voice and carven by his power rocks are his written words. all pathways by his feet are worn, his strong heart stirs the ever-beating sea, his crown of thorns is twined with every thorn, his cross is every tree" 10 the wonder of christ's mission lay in the fact that, though he was one of a long continuity of perfected divine men, he had a unique function. he summed up in himself and brought to a conclusion the symbolic presentation of god's eternal sacrifice upon the fixed cross of the heavens, to which the stars bear testimony and which

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

ld him down. the blessed one paused and questioned 'whence come the victory and whence defeat? am i not the blessed one himself? i will invoke the angels to my aid' the trumpet sound went forth 'rise up and fight, and reconcile the armies of the lord. there is no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, a

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

potently to play its part in the life of the disciples, with sagittarius gradually "piercing the heart with his arrows, and then upon the flight of the arrow, the man reaches capricorn" then comes the crisis of renunciation. 3. from the standpoint of the pledged disciple and initiate who traverses again the path of the sun and finds that that which he has discovered himself to be in leo finds its crown in aquarius. the separative individual consciousness becomes the group consciousness in aquarius, and he begins to comprehend the significance of that basic combination of signs, that "triangle in the consciousness" of humanity: cancer leo aquarius. mass awareness individual awareness group awareness. instinctual consciousness intelligent consciousness intuitive consciousness. then, from the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ata on every imaginable subject. much of it is ill-digested and unusable, yet it tends to the general elevation of the mental process. the output of men's thoughts in writing and in speech, embodying that which is old, that which is new and modern, and that which is superficial and relatively worthless, is so vast today that it is impossible to register it, and the lifetime of a book is brief. to crown all, there is a definite effort to bring the resources of education within the reach of every man upon the planet. this eventually will be done, and the intended type of education will accomplish the following things, thus laying the ground for the future unfoldment of the higher and better education: 1. make available to the average citizen what has "come to light" in the past. 2. evoke int

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f desire. 1. relation to the inner ashram. 2. the friendship of the christ. 3. the way of the intuition. 4. the source of your life expression. 5. wisdom, blended with love. 6. reaction to the consciousness of the hierarchy. 7. the "ashram of loving intent" 8. an out-going consciousness, esoterically understood. 9. the "lighted way of the buddha and the christ" 10. the pinnacle whereon the thorny crown is won. 11. the moment of perceptive understanding. 12. the quality of the perceptive race of men (this refers to the future race) these phrases have a significance which is not immediately apparent; they are what i might be permitted to call "sparking" concepts, and they can be revolutionary in their effect, if you reflect upon them correctly and persistently. they are intended to make you

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

sults and produce an instrument of service of such power that its progress will be irresistible. the strain of the past three years has been long and great. many of the workers are feeling it, and the need for love and strength is great. the strain ahead will be no lighter, though it will register differently and bring different problems, but you are equal to it and to the task ahead. success can crown the efforts being made, and the new group of world servers can measure up to the need, if there is a more conscious and definite attempt to stand in the centre the place of loving power and an increased ability to think in terms of group synthesis and fusion, and to choose with wisdom those who (from inner development and outer ability, for these must go together) belong to the group. an imp

ALICE BAILEY THE LABOURS OF HERCULES

th, and the other on which she rode to egypt, after the birth. close to the sign cancer are two bright stars, one called asellus borealis, or the northern ass, and the other, asellus australis, or the southern ass (there is also the third time, when christ rode into jerusalem during his brief moment of triumph on palm sunday [90] seated on the back of an ass, a symbol of patience and humility the crown jewels of greatness. so do not decry this symbol) someone has used the following words to express the cadence of cancer when first entered "a sorrowful little voice underground, a low, half-captured, half-evasive melody" not yet has the work been consummated. all that is to be heard is the note of possible achievement. all that is to be found is a deep inner urge and discontent which gradual

edged path" which leads the man into the kingdom of the soul. the second constellation is that of lupus, the wolf. down the ages, the wolfs head has been the symbol of the initiate. but it is a dying wolf, and the wolf-nature that has devoured the soul nature until now is symbolized as dying out, for as man achieves balance the activity and power of the wolf dies out. the third is the corona, the crown held before man working in libra. the symbol is based on the story of ariadne, the mother aspect, who was given a crown of seven stars by bacchus, symbol of the second aspect of divinity which glorifies matter by making it the expression of the divine mind (from a.a.b. as with all of libra, interpretations and understanding of the constellations are difficult, but provocative of thought. if

first, there is serpens, the serpent of illusion, the serpent we meet in genesis, which deluded eve. the second one is ophiuchus, the man who wrestles with the serpent. the ancient zodiac portrays the serpent in the hands of this man. he seizes it with both hands and treads on its heart, which is the red star of desire. as he does this, he looks towards the constellation that we saw in libra, the crown. so we have personality, symbolized by ophiuchus, struggling [154] with the serpent of illusion, with the crown held before him, towards which he aspires. the third constellation is called hercules and portrays the aspirant looking not at the crown but at the eagle, aquila. personality looks at the crown but says "i am having such a difficult time, my environment is against me, my home condi

zed by ophiuchus, struggling [154] with the serpent of illusion, with the crown held before him, towards which he aspires. the third constellation is called hercules and portrays the aspirant looking not at the crown but at the eagle, aquila. personality looks at the crown but says "i am having such a difficult time, my environment is against me, my home conditions are difficult. but i will get a crown some day" hercules, the disciple, is not concerned about the crown, he is looking at the eagle, the spirit aspect. he is occupied with that marvellous symbol of light emerging, which makes all victory possible. keep your eye on the eagle; call down fire; do not look at the ground; be centered in divinity. alice bailey [155] labor ix killing the stymphalian birds (sagittarius, november 22nd

AN INTRO TO STUDY OF THE KABALAH

he gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention--the school of gerona, 1190 to 1210, of rabbi isaac the blind, rabbis azariel and ezra, and moses nachmanides. the school of segovia of rabbis jacob, abulafia (died 1305, shem tob (died 1332, and isaac of akko. the school of rabbi isaac ben ab

preme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the source

less, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by

name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or fo

to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or know

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

o produce it after its own manner and conformably to the spirit of the time by the creation of rites and degrees of masonic knighthood, no trace of which is to be found prior of ramsay. their prototypes of course were extant, the knights of malta, knights of the holy sepulchre, knights of st. lazarus, in the gift of the papal see, and the order of christ in portugal, in the gift of the portuguese crown. there is no need to say that these religious and military orders have nothing in common with the operative masonry of the past, and when their titles were borrowed for the institution of masonic chivalries, it is curious how little the latter owed to the ceremonial of their precursors, in their manners of making and installing knights, except in so far as the general prototype of all is fou

chevalier du temple, and is of high importance to our subject. the collection to which i refer is in twelve volumes, written on old rag paper, the watermark of which shows royal arms and the lilies of france: it is pre-french revolution and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brothe

BASIL VALENTINE TWELVE KEYS

umerous than they had been before. this they continued to do until they filled the whole world. then the learned men of that country were gathered together, and strove to discover the true interpretation of all they had seen. but they were unable to agree until there came forward a man of venerable age, with snowy locks and silvery beard, and arrayed in a flowing purple robe on his head he wore a crown set with brilliant carbuncles. his loins were girded with the girdle of life. his feet were bare, and his words penetrated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he deli

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

community could be institutionalized.39 tamdrin (tib. rta mgrin; skt. hayagr.va "the horse-necked one" is a wrathful aspect of the bodhisattva avalokite.vara (spyan ras gzigs, one of the most important figures in tibetan buddhism. tamdrin s name is suggested in his iconographic representation, which often depicts him as a red snout-nosed deity with an angry face and an aura of flames. he wears a crown, from which the head of a turquoise horse sprouts (figure 5. as a bodhisattva, tamdrin fits into the category of powerful tantric and tutelary deities, and has been fully assimilated from the indian deity of hayagr.va, found in both buddhist and hindu tantric traditions. as a wrathful deity, tamdrin is particularly known for keeping all protector deities in line. in some traditions, 35 for t

onalize buddhism. statue at pabongkha (pha bong kha) monastery, lhasa (photo: c. bell 2005) 26 figure 4. padmasambhava, the tantric master who tamed the indigenous spirits of tibet. statue at the jokwukhang (lcog dbug khang) temple, residence of tsiu marpo at samy (photo: c. bell 2005) 27 figure 5. tamdrin, the wrathful aspect of avalokite.vara. notice the turquoise horse head sticking out of his crown. statue at the kumbum temple (sku bum) in the city of gyantse (rgyal rtse (photo: c. bell 2005) 28 2 origins in order to understand tsiu marpo in his multiple contexts, it is necessary to begin with his origins. what follows is an account of tsiu marpo s birth and subsequent exploits as provided in his root tantra, the warlord s tantra by ngari pa.chen. portions of this account also draw on

in front of the statues. once these offerings are made and, presumably, accepted, the performer confesses all his faults and misdeeds. this confession is necessary before the performer s monastic vows as well as tsiu marpo s vow to protect the buddhist teachings can be properly amended. to secure this, amendment offerings are then made to tsiu marpo. these offerings are tormas that symbolize his crown, garments, and weapons, as well as geographic objects like rainclouds, forests, and oceans. after the final offerings have been given, the performer recites an invocation exclaiming that the geluk sect will always flourish. then the request is made to tsiu marpo that he may 87 protect the performer, destroy his enemies, protect the buddhist teachings, and bestow auspicious fortune. note that

man; she never drank beer in any other circumstance. patrons claim that, once out of the trance, nobody could smell beer on her breath.162 supernatural qualities are a significant attribute of the trance state and help further the authenticity and sacred activity that surrounds the oracle tradition. such supernatural abilities include shows of super strength, such as being able to bear the heavy crown associated with the position of the oracle said to be so heavy that two or three men are needed to hoist it onto the oracle s head and twisting swords into knots. this twisted sword, called the "knotted thunderbolt (rdo rje mdud pa, is a prized possession among tibetans, and those honored enough to obtain one hang it above doorways to ward off demonic influences. other feats of supernatural

or seat in the specific order in which the oracle dresses before the trance (figure 37. the clothes in this ensemble are indicative of the possessing deity and also include various weapons associated with that deity. for instance, oracles channeling a might demon, such as tsiu marpo, wear the garments associated with might demons (btsan chas. this attire is predominantly red and includes a heavy crown with five small skulls attached to it.175 likewise, the accompanying weapons include a red spear (btsan mdung dmar) and a red lasso (zhags dmar, the weapons closely associated with tsiu marpo and might demons, as explored in chapter 2. another important item that oracles particularly state oracles wear is a small shield with a seed syllable (sa bon) inscribed on it that hangs around the neck

BLAVATSKY H P ANTHROPOGENESIS

e time of the fall, the race of the gods (the ethereal doubles of the pitris, having preceded these two. this is sir h. rawlinson's opinion. these "races" are our second and third root-races (3) that these seven gods, each of whom created a man, or group of men, were "the gods imprisoned or incarnated" these gods were: the god zi; the god ziku (noble life, director of purity; the god mirku (noble crown "saviour from death of the gods (later on) imprisoned, and the creator of "the dark race which his hand has made" the god libzu "wise among the gods; the god nissi. and the god suhhab; and hea or sa, their synthesis, the god of wisdom and of the deep, identified with oannes-dagon, at the time of the fall, and called (collectively) the demiurge, or creator (see chaldean account genesis, p. 82

n initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis, pluto, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed of an asp, the thermuthis, belongs to isis, goddess of life and healing. the upanishads have a treatise on the science of serpents- in other words, the science of occult knowledge; and the nagas of the exoteric buddhist are not "the fabulous creatures of the nature of serpents. beings superior to men and the protectors of the[[footnote continued on next page[[vol. 2, page] 27 man's du

' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions: that is, these 9 with his one (which was the origin, as above, of the nine, together made the 10, that is[[diagram] or[[diagram, or the sacred ten (numbers or sephiroth, or jod- and these numbers were 'the light' just as in the gospel of st. john, god (

by the cosmogony, as given by berosus, which has been disfigured out of recognition by eusebius, but some of the features of which may yet be found in fragments left by ancient greek authors- apollodorus, alexander polyhistor, etc, etc "the water-men terrible and bad" who were the production of physical nature alone, a result of the "evolutionary impulse" and the first attempt to create man the "crown" and the aim and goal of all animal life on earth- are shown to be failures in our stanzas. do we not find the same in the berosian cosmogony, denounced with such vehemence as the culmination of heathen absurdity? and yet who of the evolutionists can say that things in the beginning have not come to pass as they are described? that, as maintained in the puranas, the egyptian and chaldean fra

n found its own proper matrix, and produced through this the animal (while maturing the vegetable) kingdom, finally placing man at its head, in whom, through the animating action of that kingdom, it originated the psychic cell. but the man so placed at the head of the animal kingdom, at the head of the creation, was the animal, the soul-less, the perishable man. hence man, although apparently its crown, would, by his advent have marked the close of creation; since creation, culminating in him, would at his death have entered on its decline (p. 289. this kabalistic view is here quoted, to show its perfect identity in spirit with the eastern doctrine. explain, or complete the teaching of the seven suns with the seven systems of planes of being, of which the "suns" are the central bodies, and

BLAVATSKY H P COSMOGENESIS

merable sparks, and joins them. 3. he is their guiding spirit and leader. when he commences work, he separates the sparks of the lower kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs of wheels. he places them in the six directions of space, and one in the middle- the central wheel. 4. fohat traces spiral lines to unite the sixth to the seventh- the crown; an army of the sons of light stands at each angle, and the lipika in the middle wheel, they say: this is good, the[[vol. 1, page] 32 the secret doctrine. first divine world is ready, the first is now the second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of the square, for t

ecomes whirlwind" a drop of liquid assumes a spheroidal form owing to its atoms moving around themselves in their ultimate, unresolvable, and noumenal essence; unresolvable for physical science, at any rate* which makes ten, or the perfect number applied to the "creator" the name given to the totality of the creators blended by the monotheists into one, as the "elohim" adam kadmon or sephira- the crown- are the androgyne synthesis of the 10 sephiroth, who stand for the symbol of the manifested universe in the popularised kabala. the esoteric kabalists, however, following the eastern occultists, divide the upper sephirothal triangle from the rest (or sephira, chochmah and binah, which leaves seven sephiroth. as for svabhavat, the orientalists explain the term as meaning the universal plasti

about buddha) by the "six directions of space" is here meant the "double triangle" the junction and blending together of pure spirit and matter, of the arupa and the rupa, of which the triangles are a symbol. this double triangle is a sign of vishnu, as it is solomon's seal, and the sri-antara of the brahmins- stanza v (continued) 4. fohat traces spiral lines to unite the six to the seventh- the crown (a; an army of the sons of light stands at each angle (and) the lipika- in the middle wheel. they (the lipika) say "this is good (b. the first divine world is ready, the first (is now, the second (world, then the "divine arupa (the formless universe[[footnote(s* that swedenborg, who could not possibly have known anything of the esoteric ideas of buddhism, came independently near the occult t

sha, are never again subject to the qualities of either matter or karma "but if they choose, for the sake of doing good to the world, they may incarnate on earth* the way to paramapadha, or the immaterial worlds, from this world, is called devayana. when a person has attained moksha and the body dies "the jiva (soul) goes with sukshma sarira* from the heart of the body, to the brahmarandra in the crown of the head, traversing sushumna, a nerve connecting the heart with the brahmarandra. the jiva breaks through the brahmarandra and goes to the region of the sun (suryamandala) through the solar rays. then it goes, through a dark spot in the sun, to paramapadha. the jiva is directed on its way by the supreme wisdom acquired by yoga* the jiva thus proceeds to paramapadha by the aid of athivahi

oor of our globe, at its fourth cycle or round. it is at this point that the cosmic monad (buddhi) will be wedded to and become the vehicle of the atmic ray, i.e, it (buddhi) will awaken to an apperception of it (atman; and thus enter on the first step of a new septenary ladder of evolution, which will lead it eventually to the tenth (counting from the lowest upwards) of the sephirothal tree, the crown. everything in the universe follows analogy "as above, so below; man is the microcosm of the universe. that which takes place on the spiritual plane repeats itself on the cosmic plane. concretion follows the lines of abstraction; corresponding to the highest must be the lowest; the material to the spiritual. thus, corresponding to the sephirothal crown (or upper triad) there are the three el

BLUE EQUINOX

thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the fo

er injunction .wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly the equinox 52 mine.and doubt it not, an if thou art ever joyous!.death is the crown of all. lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for .there is no law beyond do what thou wilt. lift yourselves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on

e preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet o

azuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all. 62 a psalm the lord hath filled my mouth with thanksgiving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of the l

iance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but

BOOK T

clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it

alm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his st

presented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, book t page 5 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 yet liked notwithstanding. kind and generous when not opposed. if ill

generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against another without a cause. she rules the heavens from above the last decan of pisces to above the 20 degree of aries: including thus a part of andromeda. water of fire queen of the salamanders. vii. the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adeptus minor. bene

rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the

BOOK OF BLACK SERPENT

d came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire" the seraphim the seraphim is four in number and is ruled by seraphiel; he is a prince, wonderful, noble, great, honorable, mighty, terrible, a chief and leader and a swift scribe. his body is like that of an eagle and he wears a crown. he is accompanied by satan, samael and dubbiel. these are the accusers. it is through the spirit samael in which the absolution of the seven deadly sins is accomplished, through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 ey

BOOK OF PLEASURE

hing. let us determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them

he, resembling the book of pleasure (self love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right forefinger (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the goddess

me traditions certain jewelry is used to signify rank. for example, in gardnerian witchcraft female witches of all degrees wear a necklace (signifying the circle of rebirth; the third degree high priestess wears a wide silver bracelet, with certain specific inscriptions; the high priest wears a torque-like gold or brass bracelet (again with certain signs on it; and the queen wears a crescent-moon crown of silver and a silver-buckled green garter. in other traditions different customs rule. generally many witches though females especially wear a headband. necklaces and pendants are very popular, including 'not a "garter-belt, as one writer once reported! b* cut\ figure 3.6 figure 3.7 lesson three: tools, clothing and names/ 35 necklaces of acorns, beans, wooden beads or similar. rings, ofte

ncourage the use of jewelry; whether to limit its use; whether to use it to denote position; whether to prohibit it altogether. horned helmet where the priest and priestess may each wear a band of copper or silver, with a crescent moon, sun, or similar, at the front, the priest may wear a horned helmet at certain rites where he specifically represents the god, and the priestess may wear a goddess crown at certain rites where she specifically represents the goddess. these are not difficult things to make. in fact here are two or three possible ways to make the horned helmet (you might even be able to purchase one, if you search hard enough. replica "viking helmets" are made these days. one way horned helmet of a high priest 36/ buckland's complete book of witchcraft 'these forms of writing

or two assistants and the initiate. the coven should decide which method they prefer. the below ritual is written for priest, priestess, two assistants (whom i shall call maiden and squire) and initiate. in addition to the usual altar furniture, there is a dish of anointing oil between the water and the salt and a red, nine-foot length of cord and a blindfold on the altar. the priestess's goddess crown and the priest's horned helmet rest beside the altar. the initiate wears no jewelry of any kind, nor make-up, and waits in a room outside the temple room. anointing will be done as described in the self dedication. a keltic cross in a circle$ is drawn slightly above and between the eyes, in the position of the third eye; a pentagram^ is drawn over the heart; an inverted triangle is marked by

ng the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar, if desired. the evening concludes with a feast (usually a potluck affair, with dishes brought by the coveners. beltane greater sabbat the outer edge of the circle, and the altar, may be decorated with flowers. the altar cloth and candles should be dark green. a crown lies beside the altar. this may be a crown of flowers or it may be a silver crown decorated with silver crescent moons or similar. in the north quarter stands a cauldron containing material for a fire (regular kindling or a candle or a sterno burner. in the east quarter is a maypole the circle may be drawn extra large to accommodate it. the erecting the temple is performed. this may be follo

BUDGE E

an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to view th

ibed as "this great god neper" p. 25 [paragraph continues] above the goddess to the left of the sistrum are written the words "their boats send forth their words" over the plumed head in front is written and over that at the other end of the boat "osiris crieth to it" click to view the boat of the lizard-god. on the side of the boat are the signs and. the prow of the third boat is surmounted by a crown of the south, and the stern by a crown of the north, and between the two sceptres, which symbolize the gods anpu and ap-uat, i.e, the jackal-headed p. 26 gods of the south and north, is a huge lizard, from the back of which spring the head of osiris and a white crown. on the side of the boat are the signs and. above the crown of the north is the legend u-ur, which, however, probably refers t

nepen. 8. a god, holding a knife in his left hand, called ar-ast-neter. 9-11. three gods, seated, in mummy forms. the first has the head of a horned animal, and is called amu-aa, i.e "the eater of the p. 32 phallus; the second has the head of a man, and is called akhabit; and the third has the head of a jackal, and is called nebt-ta-tcheser. 12. the god osiris un-nefer, in mummy form, wearing the crown of the south. 13. the god khui, who holds in each hand a long lotus-topped sceptre surmounted by a star. click to view second hour. lower register. gods nos. 9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a pal

take vengeance upon the seba fiend. whosoever knoweth [these things] shall, when he passeth by these beings, not be driven away by their roarings, and he shall never fall down into their caverns" in the lower register are- 1. the god khnemu, ram-headed. 2. a bearded male figure called nerta, with hands raised in adoration. p. 56 3-6. four forms of osiris, mummified, bearded, and wearing the white crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos. 7-13 [paragraph continues] amentet "osiris at the head of amentet "osiris of the two seats" and "osiris, conqueror of millions of years" 7-11. five goose-headed beings, each holding a knife in his righ

in his right hand; four of their names are neha-hra, akebsen, atemti, and tuatui. p. 57 12-14. a male figure called sepaashat, who holds a knife with both hands, and stands between two women, whose names are meskh-set, and tept-bes-s. 15. the male bearded figure amenti. click to view third hour. lower register. gods nos. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click t

CASE PAUL F THE BOOK OF TOKENS

itself, and without mind there is no life. i am the essence of mind, and the essence of mind is will. of my will all created wills are but reflections, and. the essence of that will- what is it but desire? i am life eternal, and i am the eternal longing for manifestation, because of which i bring forth the shining worlds. for this do i divide myself, becoming two. 4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from the

of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth se

or "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the medit

bol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is below [3

of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea o

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ymbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side

hen the goddess candle on other side. if you are working as a group, the person leading the ritual can light the candles* call on the person who is being healed, wherever they are, to visualise themselves in a cone of blue light at the time you will be carrying out the ritual* with feet apart, draw up light through your feet, let it spread through your legs, up your body, your arms and though the crown of your hand (this process is sometimes referred to as raising a light body* then cast the circle. join hands if you are in a group and, beginning with the person in the north of the group, pass the power deosil from hand to hand, chanting: may the circle be unbroken* if you are working alone, walk around the outside of a visualised circle of light about five feet in diameter, pointing towar

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ave, written by himself (new york, 1850, p. 30; botkin, lay my burden down, pp. 31.33. see also newbell niles puckett, folk beliefs of the southern negro (chapel hill: university of north carolina press, 1926, pp. 264.66; hurston "hoodoo in america" 378. 17. cited in b. a. botkin, ed, a treasury of southern folklore: stories, ballads, traditions, and folkways of the people of the south (new york: crown, 1950, p. 632. 18. frederick douglass, my bondage and my freedom, reprinted in autobiographies (new york: new american library, 1969, p. 280. see also gilbert e. cooley "root doctors and psychics in the region" indiana folklore 10 (1977: 191.200. for examples of various terms describing conjure practitioners, see the following: f. roy johnson, the fabled doctor jim jordan: a story of conjure

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

be certain men who stumbled in upon me; but since i could see nothing, i had to suffer, and wait to see what they would do with me. but presently perceiving them to be barbers, i entreated them not to jostle me so, for i was content to do whatever they desired; whereupon they quickly let me go, and so one of them (whom i could not yet see) finely and gently cut away the hair round about from the crown of my head, but over my forehead, ears and eyes he permitted my ice-grey locks to hang. in this first encounter (i must confess) i was ready to despair, for inasmuch as some of them shoved me so forcefully, and yet i could see nothing, i could think nothing other but that god for my curiosity had suffered me to miscarry. now these invisible barbers carefully gathered up the hair which was cu

rone sat two persons. in the first sat a very ancient king with a grey beard, yet his consort was extraordinarily fair and young. in the third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most part ancient men, yet none of them had any sword or other weapon about him, at which i wondered. neither saw i any other body-guard, but certain virgins who were with us the day before, who sat on the sides of the arch. here i cannot pass over

nd form sat for the most part ancient men, yet none of them had any sword or other weapon about him, at which i wondered. neither saw i any other body-guard, but certain virgins who were with us the day before, who sat on the sides of the arch. here i cannot pass over in silence how the little cupid flew to and fro there, but for the most part he hovered over and played the wanton about the great crown; sometimes he seated himself between the two lovers, somewhat smiling upon them with his bow. indeed, sometimes he made as if he would shoot one of us. in brief, this knave was so full of his waggery, that we would not even spare the little birds which flew in multitudes up and down the room, but tormented them all he could. the virgins also had their pastimes with him, but whenever they cou

rincipal virgins placed themselves. the rest of the virgins, and men, all had to wait. this was performed with such state and solemn stillness that i am afraid to say very much about it. page 55 but i cannot leave untouched upon here, how all the royal persons, before the meal, attired themselves in snow-white glittering garments, and so sat down at the table. over the table hung the great golden crown, the precious stones of which would have sufficiently illuminated the hall without any other light. however, all the lights were kindled at the small taper upon the altar; what the reason was i did not know for sure. but i took very good notice of this, that the young king frequently sent meat to the white serpent upon the little altar, which caused me to muse. almost all the prattle at this

e. yet i did not know what was to be done with these others. by each coffin were eight muffled men. now as soon as the music began (it was so mournful and dolesome a tune, that i was astonished at it) they took up the coffins, and we (as we were ordered) had to go after them into the aforementioned garden, in the middle of which was erected a wooden edifice, having round about the roof a glorious crown, and standing upon seven columns. within it were formed six sepulchres, and by each of them was a stone; but in the middle was a round hollow rising stone. in these graves the coffins were quietly and with many ceremonies laid. the stones were shoveled over them, and they shut fast. but the little chest was to lie in the middle. herewith my companions were deceived, for they imagined nothing

CULTUS SABBATI

of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the answer is simple enoug

DAVID ICKE CHILDREN OF THE MATRIX

i will use here. the minoan expansion menes was the first egyptian pharaoh of the first dynasty, which followed the socalled predynastic period, between 3000 and 2000bc. his egyptian inscriptions, written in sumerian, are in agreement with the accounts of his life in sumer and the indus valley. he was the governor of the indus valley colony, where the first in line to the sumerian throne ruled as crown prince awaiting the succession.15 they were known, according to surviving records, as under-king companions, written as shag-man, shab-man, and, interestingly, sha-man.16 but menes led a revolt against his father, sargon, and took control of egypt, declaring it independent of sumer. as a result, sargon disinherited him and the succession went to his younger brother. but menes succeeded after

nt in the biggest secret how the united states of america has never been free of control from london to this day and that the federal level of us government is a private corporation controlled from europe. the president of the united states is merely this corporation's temporary chief executive, the same role as the president of the former virginia company, which was formed in 1604 by the british crown and "aristocratic" bloodlines to steal north america in the first place. an extraordinary story, but true. at least 50 of the 56 signatories to the american declaration of independence were freemasons and only one was known not to be. when the grand master freemason, george washington, became the first president, he nominated eleven supreme court justices, at least six of which were confirme

ed ever since. the inauguration of washington in 1789 was a freemasonic ceremony in which he swore the oath on a freemasonic bible. in january 2001 president george w. bush took the oath using that same bible, as did his father more than a decade earlier. it is the property of the new york lodge, according to news reports. washington, who commanded the american colonial armies against the british crown, was a knight of the order of the garter, one of the most elite illuminati networks headed by the british crown! it seems to be a staggering contradiction, but when you know the scam it makes perfect sense (see the biggest secret for the detailed background to the american war of "independence) there is no better example of the point i am making here than south africa. during the period of a

trying to get the story out and, overwhelmingly, by those conditioning humanity for the open appearance of these beings in the years to come. in my view, george lucas of star wars is among the latter. the sumerians depicted their "gods" with horned helmets and other headgear that was later used by the hybrid bloodlines to symbolise royalty and kingship, and from this came the symbol of the royal crown. look at darth maul and you will perhaps see where the crown comes from. credo mutwa says on the reptilian agenda, part one, that he was amazed to see darth maul because of his likeness to the reptilians in ancient and modern african legend. the ram or goat's head, so widely used as a symbol of satanism, is partly symbolic of the horned nature of the anunnaki "royalty" that satanism was crea

ng forced by conflict to leave peru they travelled north where they fought with local tribespeople in north america. their men were killed and the women went on to breed with the victors to form the bloodlines that became the mescalero apaches. hansen identified significant connections between the apaches and the peoples of north africa who also claimed descent from atlantis. the mescalero apache crown dance is performed with serpents painted all over the bodies of the participants. the chief wears a 13- pointed crown of the atlantean fire god, votan, and other key performers wear the trident headdress. the trident is the symbol of atlantis and lemuria. hansen established that the tuareg people in north africa, who claim to originate in atlantis, perform an identical dance. she also saw an

DAVID ICKE THE BIGGEST SECRET

esent.semiramis was called the queen of heaven (also rhea, the virgin mother of the gods,and sometimes known as the great earth mother (ninkharsag. she was also worshippedunder the name astarte the woman who made towers and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear worn by nimrod. the horns symbolised the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine authority7this is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albino w

ed bytwelve plates portraying the twelve labours of hercules. this same work claims thathercules was another name for nimrod before becoming a deity of the greeks.9 in 1825,pope leo xii authorised the production of a jubilee medal and it depicted a woman in apose that was blatant symbolism of queen semiramis. she had a crucifix in her lefthand, a cup in her right and on her head was a seven rayed crown like the one on thestatue of liberty, another depiction of semiramis which was given to new y ork byfrench freemasons. a contact who has relatives working in high positions in the v aticantold me how, during the reign of pope john paul ii, he was given a guided tour of theplace which blew his mind. he was shown the popes solid gold bath which is decoratedwith all the astrological symbols and

as ley lines, meridians ordragon lines to the chinese. where these lines cross, the energy spirals into a vortexand where many lines cross you have a massive vortex of energy. these are the powerplaces, the sacred sites of the ancients who knew of this system. the vortex, or spiral, isa constant throughout the universe. our galaxy is a spiral, water spirals downwards,hair grows in a spiral at the crown, the dna molecule which carries our geneticblueprint is a double spiral. brian desborough, my scientist friend from california, toldme there is a point on one of the earth grids, the hartmann grid as it is called, wheretwelve of these force lines meet and go down into the earth. where was that? i asked.a place called avebury in england he said. the very place the advanced phoenician-sumerian

and one as some people describe it and it is one major reason whythe numbers 12 and 13 keep recurring. thus you have the 12 tribes of israel, 12 princes of83ishmael, 12 disciples or followers of jesus, buddha, osiris and quetzalcoatl. there isalso king arthur and his 12 knights of the round table (the zodiac circle, himmlerand his 12 knights in the nazi ss, and the woman (isis, semiramis) with a crown of 12stars in the book of revelation. in scandinavia and that whole northern region you findthe odin mysteries, again inspired by the same aryan race from the near east. in thistradition, you find twelve drottars presiding over the mysteries with odin. the sacred12 and one again. these stories are not literally true, they are mystery schoolsymbolism. this continues today with these same symb

ften portrayed asa winged lion, a symbol for the sun still used by the secret societies today. referencesto the lion and the grip of the lions paw in the master mason degree of freemasonryoriginate with this same stream of mystery school symbolism. initiates into the rites ofmithra were called lions and were marked on their foreheads with the egyptian cross.the first degree initiates had a golden crown placed on their heads, representing theirspiritual self, and this crown, symbolising the rays of the sun, can be found on thestatue of liberty in new york harbour. all these rituals went back thousands of yearsto babylon and the stories of nimrod, queen semiramis, and tammuz, their version ofjesus. mithra was said to be the son (sun) of god who died to save humanity and givethem eternal life

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ting the lighted torch, statue of liberty is actually the statue of liberties- the liberties perpetrated on the american people by the brotherhood. it was given by french freemasons, a mirror image stands on an island in the river seine in paris. initiates into the rites of mithra were called lions and were marked on their foreheads with the egyptian cross. the first degree initiates had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. o

DAVIDSON DAN SHAPE POWER

n gravity detectors using different conductivity materials in a wheatstone bridge circuit. data varied daily with a great deal of noise/spikes in the data. 5 "all about gravitational waves, greg hodowanec, electronics, april 1986. 6. the great pyramid. its divine message. d. davidson and h aldersmith, london, william rider and son ltd, 1924. 7. the orion mystery. robert bauval and adrian gilbert, crown paperbacks, 201 east 50th street, new york 10022.1995. chapter 8 nuclear structure- basis of shape power this chapter examines the shape power of subatomic structures. 8.1 introduction the atom is the ultimate, original, shape power structure. its perpetual vibration and motion reveals that it operates at the interface of the physical universe with the aetheric realm. all known forces and el

DEMONIC BIBLE

the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered; the ancient ones rule once more. by thelema and by xeper i have attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, e

. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the devil incarnate (recite three times; then drink from chalice) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the locks of the abyss. i later came to believe that there were nine locks (not eight) and that these locks corresponded with nine lords of the abyss. i declared the nine lords of th

re were nine locks (not eight) and that these locks corresponded with nine lords of the abyss. i declared the nine lords of the abyss to be paimon, amaymon, asmodeus, belzebub, astaroth, oriens, magot, moloch, and dagon. as you may note, i changed the list slightly and adopted the more common spelling for several of the names. i retained the name leviatan (instead of leviathan, as one of the four crown princes of hell for a particular reason which relates to the dreams i had when first performing the rituals of the demonic bible. i had initially used the name leviathan in the rituals and was told in a dream, it is leviatan, not leviathan! without thinking, i had used the name given in the satanic bible for the fourth crown prince of hell, the common pronunciation, and had offended the god/

rituals of the demonic bible. i had initially used the name leviathan in the rituals and was told in a dream, it is leviatan, not leviathan! without thinking, i had used the name given in the satanic bible for the fourth crown prince of hell, the common pronunciation, and had offended the god/devil who i sought to invoke. referencing the grimoire of abramelin the mage (lavey s source for the four crown princes of hell, i realized that it was in fact leviatan not leviathan. i vowed not to make the mistake again and have never refered to leviatan as leviathan since that day. since the first edition of the demonic bible was released, i have come to believe that the invocation of the eight sub-princes has a place in the formula of the book after the opening of the gates corresponding to the fo

wn princes of hell, i realized that it was in fact leviatan not leviathan. i vowed not to make the mistake again and have never refered to leviatan as leviathan since that day. since the first edition of the demonic bible was released, i have come to believe that the invocation of the eight sub-princes has a place in the formula of the book after the opening of the gates corresponding to the four crown princes of hell and before the rituals to open the nine locks of the abyss. there is perhaps some redundancy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses the classical names for these demons rather than the common names used today. it seems to me now that there are actually twelve gates of

DIABOLUS

fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

"kahk-rahs" these are power centers in the aura (q.v) related to organs or glands in the body. chakras are not in the body per se; they are actually whirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices o

erux was originally a political office, but was eventually made a religious office with the responsibility of maintaining order, and maintained charge over all sacrifices. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the north in regular workings. kether: hebrew for "crown. pronounced "keh-tehr" it is the first (1st) sephirah (q.v) on the tree of life (q.v. it is at the top of the middle pillar on the tree. king, yi: an ancient book of wisdom from china, commonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin

rran solar system. in astrology (q.v, the planet named after the roman god hellios adapted from the greek god apollo. attributed as being the ruler of the zodiac (q.v) sign leo (q.v. on the tree of life (q.v) within the kabbalah (q.v) the sun is attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower self. here the word is used to indicate the personal identity of a living being, it's feelings, it's thoughts, impulse

DION FORTUNE MYSTICAL QABALA

orld of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the briatic world the divine emanations

ther before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to

an explicit instruction which would convey nothing to him. the seed-sentence then, which we cast into the suheonscious mind of the reader, is this "kether is the malkuth of the unmanifest" mathers says (op. cit "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, ketlier, the crown, the first sephirah" 8. these words in themselves contain contradictions and unthinkable; negative light is simply a way of saying that the thing described, though having certain qualities in common with light, is nevertheless not light as we know it. this tells us very little about that which it is intelided to describe. we are told not to make the mistake of thinking of it as light, but we

than any other, forming the apex of the topmost triangle of sephiroth, is the sephirah kether, to which we referred in the previous chapter. to quote again the words of macgregor mathers "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a mystical qabala page 27 centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephirah" 7. mme blavatsky draws from eastern sources the teron "the point within the circle" to express the first becoming of manifestation, and the idea is contained in the rabbinical term, nequdah rashunab, the primal point, a name applied to kether. s. but kether does not represent a position in space. the am soph aur has been called a circle whose centre is every-where and wh

2. the rabbinical books apply many curious appellations to the sephiroth, and we learn much from considering these; for every word in these books has a weighty significance, mystical qabala page 30 and none are used lightly or for the sake of idle poetic imagery; all are as precise as scientific terms, which, in fact, is what they are. 3. the meaning of the word kether, we have already noted, is crown. chokmah means wisdom, and binah means understanding. but pendent to these two latter sephiroth is a curious and mysterious third, which is never represented in the glyph of the tree; this is the invisible sephirah, daath, knowledge, and it is said to be formed out of the conjunction of chokmah and binah and is situated astride the abyss. crowley tells us that daath is in another dimension t

DION FORTUNE PSYCHIC SELF DEFENSE

ith mr. x. it is cases such as these which make the honest investigator of occult phenomena thankful that there is upon our statute-book a law which enables magistrates to deal effectually with occultists who prostitute their powers. it is so generally known that no initiate may use the occult arts for gain that it is difficult to sympathise with people who pay some advertising occultist his half-crown or half-guinea and then find themselves let in for unpleasantness. what conclusions may we draw from the incidents that i have related, for the facts of which i can vouch from personal knowledge? four women are persuaded to embark upon a meditation process whose aim is to pour out force. the nature of the force that is to be poured out is indicated by the fact that the married women are inst

DONALDTYSON CORONZON

binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by the four winds, shining in isolation with the "brightness of the morning (lucifer is the name of venus as the morning star) because chokmah cannot unite in marriage with binah. their sexual union, as intimated by gareth knight in the quote above, must occur through daath. on a lower, shadow level, the blindragon, coronzon, is

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris with isis and nephthys at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups of gods belonging to various cities. chapter xix* the chapter of the crown) of victory. this chapter has no vignette. chapter xx. without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a man in the underworld. this chapter has no vignette. chapter xxii. the chapter of giving a mouth to the deceased in the underworld. vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the

ions, t. xxiii, pp. 153, 154. it is possible that maa-kheru may mean simply "blessed] p. 1xxv and his ka is triumphant.[1] he sits on a great throne by the side of god.[2] the throne is of iron ornamented with lions' faces and having the hoofs of bulls.[3] he is clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth.[4] he receives the urerit crown from the gods,[5] and from the great company of the gods of annu.[6] he thirsts not, nor hungers, nor is sad;[7] he eats the bread of ra and drinks what he drinks daily,[8] and his bread also is that which is spoken by seb, and that which comes forth from the mouth of the gods.[9] he eats what the gods eat, he drinks what they drink, he lives as they live, and he dwells where they dwell;[10]

ho entereth into the west of the sky, and who cometh forth from the east thereof"[6] in brief, the condition of the blessed is summed up in the following extract from the pyramid of pepi i "hail, pepi, thou hast come, thou art glorious, and thou hast gotten might like the god who is seated upon his throne, that is osiris. thy soul is with thee in thy body, thy form of strength is behind thee, thy crown is upon thy head, thy head-dress is upon thy shoulders, thy face is before thee, and those who sing songs of joy are upon both sides of thee; those who follow in the train of god are behind thee, and the divine the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (17 of 21 [8/10/2001 11:23:21 am] forms who make god to come are upon each side of thee. god cometh, and p

n his path he hath eaten forthwith, and the magical might of unas is before that of all the (516) sahu who dwell in the horizon. unas is the firstborn of the first born. unas hath gone round thousands and he hath offered oblations unto hundreds; he hath manifested his might as the great form through sah (orion [who is greater] than (517) the gods. unas repeateth his rising in heaven and he is the crown of the lord of the horizon. he hath reckoned up the bandlets and the arm-rings, he hath taken possession of the hearts of the gods (518. unas hath eaten the red crown, and he hath swallowed the white crown; the food of unas is the inward parts, and his meat is those who live upon (519) magical charms in their hearts. behold, unas eateth of that which the red crown sendeth forth, he increaset

nu, was the son of shu, husband of nut, and by her father of osiris, isis, set, and nephthys. originally he was the god of the earth, and is called both the father of the gods, and the "erpa (i.e, the tribal, hereditary head) of the gods" he is the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (4 of 19 [8/10/2001 11:23:58 am] depicted in human form, sometimes with a crown upon his head and sceptre i in his right hand; and sometimes he has upon his head a goose,[4] which bird was sacred to him. in many places he is called the "great cackler" and he was supposed to have laid the egg from which the world sprang. already in the pyramid texts he has become a god of the dead by virtue of representing the earth wherein the deceased was laid [1. see lanzone, op. cit

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphire! thou who hidest under the earth, in the kingdom of gems, the wonderful seed of stars! all hail! reign; and be the eternal dispenser of riches, of which thou hast made us the guardians. amen. we most observe that the special kingdom of the gnomes is at the north; that of the salamanders at th

ELLIS LOW TWELVE 1907

ghts "he is the type of faithfulness. i have trusted him with my life and will do so again whenever it is necessary" i raised the glass, which i carried slung about my neck, and levelled it at the elevations in the distance. brought out more clearly, i noted the high hill in the foreground, and the gray rocks and stunted pines. another lower peak rose to the right a little farther back, while the crown of a third showed faintly beyond. the intense heat caused a throbbing of the air, which made the objects flicker and dance in one's vision. naught that resembled animal life was discerned. it was as inert and dead as at the morn of creation. then i carefully studied the white, lumpy sand that stretched between. not even a rattlesnake or insect could be low twelve 37 seen wriggling at our fee

rather than the dusky leader, but i compressed my 54 low twelve lips with the resolve to make both bite the dust. it would be something to tell in after years that i had brought down geronimo and the miscreant who was serving him in our own camp. to my chagrin, the second arrival was not only enclosed in a blanket, but it was drawn so far up around his shoulders that his face was hidden. only the crown of black, coarse hair showed. not a feature was visible. halting within a couple of paces of the chief, the two began conversing in low tones. their voices were so faint that i could not distinguish a word, and, had i been able to do so, it would have done no good, for naturally they talked in their own language. the position of the two was such that the side of each showed clearly. they wou

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rev. ed. 6 vols. london, 1772. encyclopedia of occultism& parapsychology. 5th ed. alchemy 25 cummings, richard. alchemists: fathers of practical chemistry. new york: david o. mckay, 1966. de givry, grillot. witchcraft, magic& alchemy. london, 1931. reprinted as illustrated anthology of sorcery, magic& alchemy. new york: causeway, 1973. de rola, stanislaw k. alchemy: the secret art. bounty books/ crown, 1973. reprint, london: thames& hudson, 1973. doberer, kurt k. the goldmakers: ten thousand years of alchemy. westport, conn: greenwood, 1948. dobbs, betty jo t. foundations of newton s alchemy; or, the hunting of the greene lyon. cambridge, mass: cambridge university press, 1975. eliade, mircea. the forge and the crucible. london, 1962. federmann, reinhard. the royal art of alchemy. new yor

959; the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. green, gabriel, and warren smith. let s face the facts about flying saucers. new york: popular library, 1967. amandinus a variously colored stone, said to enable the wearer of it to solve any question concerning dreams or enigmas. amaranth a flower that is one of the symbols of immortality. it has been said by occult magicians that a crown made with this flower has supernatural properties and will bring fame and favor to those who wear it. it was also regarded in ancient times as a symbol of immortality and was used to decorate images of gods and tombs. in ancient greece, the flower was sacred to the goddess artemis of ephesus, and the name amaranth derives from amarynthos, a hunter of artemis and king of euboea. there are man

ftesbury, dorset, uk: element, 1991. august order of light an oriental order introduced into england in 1882 by maurice vidal portman. its object was the development of practical occultism, and it continued at bradford, yorkshire, as the oriental order of light. it had a ritual of three degrees, novice, aspirans, viator. it adopted kabalistic forms and was governed by a grand master of the sacred crown, or kether, of the kabala. august spirits, shelf of the in japan, it used to be customary for every house to have a room set apart, called the spirit chamber, in which there was a shelf or shrine with tablets bearing the names of the deceased members of the family, with the sole addition of the word mitama (spirit. this is a species of ancestor worship and is known as home worship. aum (or o

s and horoscopes, but they do not appear to have been published. bastian, harry (nineteenth century) nineteenth-century american materialization medium whose exposure in vienna on february 11, 1884, led archduke john to publish a pamphlet under the title a glimpse into spiritualism. bastian traveled to vienna at baron hellenbach s request expressly for the purpose of sitting for archduke john and crown prince rudolph. according to the baron, bastian s powers had waned in 1882 and he had retired from giving seances. nevertheless, he felt sufficiently confident of himself to honor the baron s request. in the first seance nothing particular occurred. in the second, a bell that was pushed out of the circle by one of the sitters with his foot flew back ringing within the circle on request. befo

ni was elected to the papal chair in 1740. he gained a reputation as an educated and witty leader and earned the approbation of voltaire, who dedicated one of his plays to him. sources: haynes, r. philosopher king: the humanist pope benedict xiv. london: weidenfield& nicolson, 1970. benedict ix (ca. 1021.ca. 1054) during the tenth and eleventh centuries, when the papacy was much abused, the papal crown was more than once offered for sale. thus the office fell into the hands of a high and ambitious family who held it for a boy of 12.benedict ix.who became pope from 1033 to 1048. as he grew older the boy lost no opportunity to disgrace his position by his depraved mode of life. but, according to legends, he excelled in sorcery and various forms of magic. one story tells how he made the roman

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

to magical rites, in part to assist the magician in imagining himself/herself to be in an otherworldly setting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the t

bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara

london (1928; 1948; 1974) by the controversial british scholar montague summers, who embodied in his writings a truly medieval attitude toward witchcraft. he declared (in his learned introduction to the work) that the malleus maleficarum is among the most important, wisest, and weightiest books of the world. sources: robbins, rossell hope. the encyclopedia of witchcraft and demonology. new york: crown publishers, 1959. sprenger, jakob, and heinrich kramer. malleus maleficarum. edited by montague summers. london, 1928. malphas according to demonologist johan weyer, malphas was grand president of the infernal regions, where he appeared in the shape of a crow. when he appeared in human form, he had a very raucous voice. he built impregnable citadels and towers, overthrew the ramparts of his

nced that she had seen an apparition of the virgin mary. the girls returned home, and a few hours later set out again to help a farmer with his sheep. they left a message for their friends to follow them. the apparition again appeared, and was also seen by some of the other children, who had met up with ivanka and mirjana. the apparition was a beautiful smiling mother with child, wearing a starry crown and floating above the ground. the following day, four of the teenagers returned to the same place, followed by friends, and this time, jakov colo and marija pavlovic saw the apparition. similar encounters took place on succeeding days, when the virgin spoke to the children in excellent croatian. she said that she was the blessed virgin mary, sent from god with a gospel message. asked why th

tic invocation of solomon should be used, either in hebrew, or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael, be thou my love! ruach hochmael, be thou my light! be that which thou art and thou shalt be, o ketheriel! tschim, assist me in the name of saddai! cherubim, be my strength

FAUST

red head to heap each good and noble quality: the lion s mood, the stag s rapidity, the fiery blood of italy, the northman s hardihood. the secret for it? let him find how magnanimity and cunning are combined, how with a youth s hot impulse you may fall in love according to a plan. might i myself know such a gentleman, him mr. microcosm i would call. faust what am i if i strive in vain to win the crown of all mankind which, though afar, all senses struggle to obtain? mephistopheles you at the end are- what you are. put on your head perukes with a million locks, put on your feet a pair of ell-high socks, you after all will still be- what you are. faust i feel that i have made each treasure of human mind my own in vain, and when at last i sit me down at leisure, no new-born power wells up wi

to birth. for this time gaze till you are satiate. i know how i can find you such a treasure and he who as a bridegroom has the happy fate to lead her home, is blessed beyond all measure! faust continues to look in the mirror. mephistopheles, stretching himself on the settle and playing with the brush, continues to speak. i sit here like a king upon his throne; i hold the sceptre here, i lack the crown alone. the beasts [who meanwhile have been playing all sorts of odd confused antics, bring a crown to mephistopheles with a loud outcry. oh, please be so good with sweat and with blood the crown to belime! they handle the crown awkwardly and shatter it into two pieces with which they jump about. it s done for! and we, we speak and we see, we hear and we rhyme. faust [facing the mirror. woe s

ll dedicate it to the mother of our lord, with heavenly manna she ll reward" then gretchen drew her mouth askew; she thought: it is a gift-horse, it is true, and surely godless is not he who brought it here so handsomely" the mother summoned in a priest who came and when he d scarce perceived the game, got much contentment from the sight. he said: so one is minded right! who overcometh, winneth a crown. the church hath a good stomach ever, whole countries hath she gobbled down, and yet hath over-eaten never; the church alone, dear ladies, best can all unrighteous goods digest" faust that is a custom that men oft pursue; a jew and king can do it too. mephistopheles with that he bagged brooch, chain, and rings, as if mere toadstools were the things, and thanked them neither less nor more tha

dorned, for a masquerade. herald. don t think ye ll here see german revels, a dance of death, of fools and devils! a cheerful festival awaits you here. our ruler, when to rome he went campaigning, his profit and your pleasure gaining, the perils of the alps disdaining, won for himself a realm of cheer. first, at the holy feet bowed down, a grant of power he besought, and when he went to fetch his crown, the fool s-cap too for us he brought. now we are all new-born in years, and every well-sophisticated man happily draws it over head and ears. akin to crazy fools he now appears, under it acting wisely as he can. i see the crowds are coming yonder, some pair in love, some swing asunder, crowd presses crowd, like youth let of school. come in or out, let naught be daunting! now too as ever hol

in war and peace. all wilt thou find there in due order standing, for it is the prince s privilege on coming home that he find all in faithful keeping in his house and each thing in its place just as he left it there. for of himself the slave has power to alter naught" chorus. now quicken with the glorious wealth, the ever-increased, thine eyes and thy breast; for the grace of chain, the glory of crown, rest in their pride and hold themselves rare; but enter in and challenge them all. they quickly will arm. i joy in the conflict when beauty vies with gold and with pearls and with jewels of price. helena thereafter followed further mandate from my lord: now when thou hast reviewed in order everything, then take as many tripods as thou thinkst to need and vessels manifold which for the sacri

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

cing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of life and unites with her husband lord hvhy in the upper worlds. this is echoed in the song of rabbi yitza aq luria, c

. the translator adjusted the dimensions so that a reasonable yosher is produced, and the overall size correlates roughly to the currently accepted size of the sidereal universe. the sh ir qoma is the vision of the creation as a unity in the name hvhy. it is seen when returning from the negatively existent roots of the tree, looking down at the sefirah in the throat center from the sefirah at the crown of the head. the yosher is a distinctly anthropomorphic form of the name hvhy. it is encircled by the leviathan(]tyvl) of vast face, described as a snake devouring its tail. 21 the leviathan acts as a circular fence around the yosher and defines the field of superimposition. it also displays the ubiquitous mystical principle that the end is contained in the beginning. an obscure teaching say

on to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters. the not on its level is hidden in the letters, and he (avh, hu, the not (al, is settled in yah hy, the upper ones and the lower ones. 6 on the tree, vast face is associated with the uppermost center at the crown of the head called sefirah crown/above. sefirah crown/above is a condition of pure being, a supernal station of superconsciousness that witnesses the singular modification i am or simply i. even this singular modification disappears in the negatively existent roots of the tree. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanates w

s singular modification disappears in the negatively existent roots of the tree. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanates with its polar opposite sefirah foundation/below. the tension between these two sefiroth 2" 2' 8+ manifests the descent of the central column of the tree. the unmanifest pure being of vast face in sefirah crown/above is reflected in the abysmal mirror of sefirah foundation/below as veils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of co

unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below, the two central sefiroth knowledge/first and beauty/last emanate as a pair, and represent two opposite stations in the consciousness of this small face iness. when the immense i-ness is centered in sefirah knowledge/ first, it has the singular awareness that i am nothing; when centered in sefirah beauty/last that i am all. the composition of the tree and the four

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

pear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand" an image of sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes trismegistus and magic an image of venus "the form of a woman with her hair unbound riding on a stag, having in her right hand an apple, and in her left, flowers, and d

mysteries. we invoke raphael, the celestial doctor that he may liberate us with ethics and dialectics, like a salutary physician. in us, now restored to good health, will dwell gabriel, the force of the lord, who leading us through the miracles of nature and showing us where dwell the virtue and power of god, will present us to michael, the high priest, who, after our service to philosophy, will crown us, as with a crown of precious stones, with the priesthood of theology.5 how do we invoke raphael, gabriel, and michael, so that they dwell in us with all their powers and knowledge? do we perhaps know their secret names and numbers? is there a secret of practical cabala at the core of this lofty mystical aspiration? the praise of magic and of man as magus in the oration is couched in gener

pirit to the syrian monk, and it is no wonder that ficino was impressed by the way hermes trismegistus confirms saint dionysius on no name yet all names. there is a negative theology also in the hebrew cabalistic mysticism, for the ensoph, out of which the ten sephiroth emerge, is the nothing, the unnameable, unknown deus absconditus, and the highest and most remote of the sephiroth, keter or the crown, disappears into the nothing.4 so that here, too, though there are as it were ten names in the sephiroth, the highest is the nothing or the no name. i cannot find that pico anywhere relates the ensoph to the dionysian negative theology, though the fifteenth orphic conclusion is significant: 1 pseudo-dionysius, divine names, i. 2 ficino, p. 1034. 3 c.h, ii, p. 321 (asclepius, 30. 4 see schole

was this? it was basically a matter of the will. fundamentally, the greeks did not want to operate. they regarded 1 see below, pp. 208-9. 6* 155 renaissance magic and science operations as base and mechanical, a degeneration from the only occupation worthy of the dignity of man, pure rational and philosophical speculation. the middle ages carried on this attitude in the form that theology is the crown of philosophy and the true end of man is contemplation; any wish to operate can only be inspired by the devil. quite apart from the question of whether renaissance magic could, or could not, lead on to genuinely scientific procedures, the real function of the renaissance magus in relation to the modern period (or so i see it) is that he changed the will. it was now dignified and important fo

magical interpretation of the psychology' the manuscript of it exists: see thorndike, iv, p. 513. 2 kristeller has been a pioneer in bringing to light documents on the extraordinary figure of lazzarelli and his still more extraordinary mentor joannes mercurius da corregio, who appears to have believed himself to be a kind of hermetic christ. he walked through the streets of rome in 1484 wearing a crown of thorns with the inscription "hie est pucr meus pimander quern ego cligi. on lazzarelli and "joannes mercurius, see kristeller "marsilio ficino e lodovico lazzarelli, first published as an article in 1938, enlarged and revised in studies, pp. 221-47 "ancora per giovanni mercurio da corrcggio, studies, pp. 249-57 "lodovico lazzarelli e giovanni da corregio" in biblioteca degli ardenti della

FRATER U D PRACTICAL SIGIL MAGIC

led regressions to a larger extent. therefore, we will have to goffer h something to this general organism (when seen as a personification) for its collective development. only then will we be able to use its huge power resources. despite all the dangers which are entangled with the use of specific or less specific animated atavisms, a small number of magicians will always consider this to be the crown of their art and one of their highest aspirations. today is the product of yesterday, and if we are inclined to take the gnostic questions gwho am i, h gwhere do i come from? h and gwhere do i go to? h seriously, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents a my

FREEMASON BLUEBOOK

heart is expanded by benevolence. in short, by a maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (48 of 76 [11/22/1999 11:51:56 am] diligent observance of the bylaws of your lodge, the constitutions of masonry, and, above all, the holy scriptures, which are given as arule and a guide to your faith, you will be enabled to acquit yourself with honor and reputation, and lay up a crown of rejoicing, which shall continue when time shall be no more. brother senior and junior wardens:you are too well acquainted with the principles of masonry to warrant any distrust that you will be found wanting in the discharge of your respective duties. suffice it to say, that what you have seen praiseworthy in others, you should carefully imitate; and what in them may have appeared defecti

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

lds. when this serpentine spirit fire has been sufficiently evolved, he may read by its light the wisdom of the ages. therefore christ exhorted his disciples to be wise as serpents. the egyptian word naja, which means serpent, is used at least once in the hebrew bible in the 58th psalm. in ancient egypt the pharaohs were kings and priests, holding a double office, and they therefore wore a double crown with a uraeus or serpent head so placed that when wearing this crown the uraeus seemed to protrude from the emperor's forehead between the eyebrows. the serpentine uraeus was therefore an apt symbol of the wisdom of the wearer. it will be remembered that according to the bible story the lucifer spirit appeared to eve as a serpent, a son of wisdom. cain according to the masonic legend, was bo

FREEMASONS SATANISM AND SYMBOLISM

, on the sexual symbology of the rainbow "in the ancient jewish kabbala. mystical rabbis taugh he t that the rainbow symbolized a sexual rite. the bow of t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ received his crown in heaven after he suffered the agony of the cross. however, freemasons have just a little bit more on their minds than this; they have a whole lot of sex on their brains. in the masonic report, we make this discovery: question: what does masonry

have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ received his crown in heaven after he suffered the agony of the cross. however, freemasons have just a little bit more on their minds than this; they have a whole lot of sex on their brains. in the masonic report, we make this discovery: question: what does masonry's emblem of the 'cross and crown' actually symbolize" answer "the 'cross' of freemasonry is a philosophical cross, according to albert pike 'morals and dogma, p. 771. it is philosophical in the sense that it represents the generating fecundating principle by the perpendicular shaft [phallus, and the matrix of womb of nature, the female producing principle [female vulva, by the horizontal shaft. the philosophy of the masonic

r "the 'cross' of freemasonry is a philosophical cross, according to albert pike 'morals and dogma, p. 771. it is philosophical in the sense that it represents the generating fecundating principle by the perpendicular shaft [phallus, and the matrix of womb of nature, the female producing principle [female vulva, by the horizontal shaft. the philosophy of the masonic cross is totally phallic. the 'crown' of this masonic emblem is also phallic, it being the first emanation of the cabalistic sephiroth [c.f. mcquaig, the masonic report, norcross, georgia, answer books and tapes, 1976, p. 34] masons have taken the cross of jesus christ and turned it into a phallic symbol. how dare they take the crown of jesus christ and turn it into a phallic symbol? actually, the cross was made to be represent

FULL MOON RITUALS

nse of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its depths a large beeswax globe of deepest crimson, which he sets upon the broad sill of the window that sidelights the ancient door, and lights the wick protruding from its crown. almost instantly, a specter of cinnamon flows into the cavernous depths of the great room as the light illuminates the stone foyer and shines as a beacon through the window and out into the night. deer lays a blessing about the doorway for all who enter here this eve and places a wicker basket upon the sill of the sidelight window opposite to the candle, which is filled to overflowing with

FULLER J F C SECRET WISDOM OF THE QABALAH

lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the secon

1 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing

rincipalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist [exist. 15 many other comparisons could be given, but the above must suffice to show how deep-rooted are the origins of the sephirotic scheme, and how surely they have branched upwards into the mystical foundations of christianity. the ten sephiroth (1) ruk kether, the crown. as we have explained, this first sephirah represents gi am h as being, secret wisdom of the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of light, it is nevertheless the circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the potency of

f elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms and figures into it in the following manner: he spread before him a cover, and carved therein kings (worlds) and marked out their limits and forms, but they could not preserve themselves. therefore it is written, gthese are the kings that reigned in the land of edom before there reigned any king over the children

ragrammaton to become visible-so also is the od threefold in nature. it represents not only the pillars of severity, mercy, and mildness, but also formation, reformation, and transformation; activity, passivity, and equilibrium; and good, evil, and deliverance. thus it is not one od but three odin, which to unite must climb the three trunks of the inseparable trees and, interlacing in kether, the crown, reformulate the letter shin, a trinity in unity. thus will it deliver back to tetragrammaton the power he lost in his fall from the world of yetzirah. such is the accomplishment of the messianic act. secret wisdom of the qabalah page 57 the integration of the disintegrated. thus far the mystery of the od, the positive force of jah (yh; next, as to eve, who being possessed of the negative fo

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

niversal idea of the deity [29] jennings, phallicism. the following is from payne knight "a female pantheitic figure in silver, with the borders of the drapery plated with gold, and the whole finished in a manner surpassing almost anything extant, was among the things found at macon on the saone, in the year 1764, and published by caylus. it represents cybele, the universal mother, with the mural crown on her head, and the wings of pervasion growing from her shoulders, mixing the productive elements of heat and moisture by making a libation upon the flames of an altar. on each side of her head is one of the discouri, signifying the alternate influence of the diurnal and nocturnal sun; and, upon a crescent supported by the tips of her wings, are the seven planets, each signified by a bust o

s in greece as masculine, and who was doubtless the jehovah of the jews, was indigenous in thrace, phrygia, and lydia as the great mother cybele. he was identical with bacchus, who although represented on various coins as a "bearded venerable figure" appears with the limbs, features, and character of a beautiful young woman. sometimes this deity is portrayed with sprouting horns, and again with a crown of ivy. the phrygian attis and the syrian adonis, as represented in monuments of ancient art, are androgynous personifications of the same attributes. according to the testimony of the geographer dionysius, the worship of bacchus was formerly carried on in the british islands in exactly the same manner as it had been in an earlier age in thrace and on the banks of the ganges. in referring to

t developed during the later status of barbarism. this writer himself admits that oman is less a kingdom than an aggregation of municipalities, and that each of these municipalities or towns has a separate existence and is controlled by its own local chief; but that all are joined together in one confederacy, and subjected to the leadership of a grand chief whom the writer is pleased to term "the crown" but why, as is evident from the description given, bears no resemblance to a modern monarch. the chiefs who direct the councils of the municipalities are limited in their powers by "the traditional immunities of the vassals" the decision of all criminal cases and the administration of justice being in the hands of the local judges. in the descriptions given of their governmental proceedings

eauteous form of woman. this is a worthy example of the contempt and scorn shown by the greeks for women during the later period of their career as a nation. that such contempt was a later development is shown in the fact that woman was originally the gift of pallas athene, or wisdom. when she first appeared on the scene she was crowned by the gods, in fact she was the first object honored with a crown. concerning the conceptions regarding women as held at an earlier age, and those which came to prevail after she had become "the cause of evil in the world" we have the following from tertullian "if there was a pandora, whom hesiod mentions as the first woman, hers was the first head the graces crowned, for she received gifts from all the gods, whence she got her name pandora. but moses, a p

e received gifts from all the gods, whence she got her name pandora. but moses, a prophet, not a poet-shepherd, shows us the first woman eve having her loins more naturally girt about with leaves than her temples with flowers. pandora then is a myth"[98 [98] tertullian, vol. i, p. 341. woman, who was originally the gift of wisdom, or minerva, and who when created was garlanded with flowers as the crown of creation, became, in course of time, an accursed and wicked thing who must henceforth cover herself with leaves to hide her shame. tertullian, who, with the rest of the early fathers in the christian church, had imbibed the latter doctrine concerning her, could not believe the tradition set forth by hesiod; therefore pandora was a myth, while the corrupted fable, that of eve as the tempte

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

scendentalismfor his province, has a hobby, like most good men. in hiscase,this hobby is the collecting of 'penny dreadfuls' of ancient date: the forties and early fifties are, ibelieve,the golden age of this adventure. and amongst those 'penny dreadfuls, as they are affectionately called, one of the choicest prizes is 'the old house inweststreet. and waite had got it for eighteen pence or half-a-crown: agreasy,old bound volume of the old weeklyparts, vilelyprinted on wretched paperwith amazing woodcuts: and yet a find, adelight. then if recollectionserves,we had some gin. it was an occasion.machengivesnodatetotheepisode,butitmusthavetakenplaceearlyintheirlongfriendship,for in his essayof1887waitewasable todescribetheoldhousein west streetinfargreaterdetailthananyothertitlethathementioned:

a soul's fine texture, where fragility alone and bashful modesty, attract ineyeslesspartial.in a later passage the poet remarks that:45_'lovethatnevertoldcanbe. 44waite helps the boy to realize that ambition,butanticipateswithanguish the day of his ordination,whenhe will seehimfor the last time:farewell, and ever after itfarewell!henceforth devoted to the causeofchrist, inlands remotehiscross and crown thou'lt bear.there is enough in these 'fragments' clearly to identify the poetwithwaite, and he never felt able to publishthem-buthe was equally unwilling to destroy them.7it is probable that chester encouraged waite to help the boy, if only to remove his physical presence;he also brought waite out of his state of morbid introspection and broadened his social horizons, takinghimout'todine fo

ists, nurses, and chemists (andtomembers of mostotherprofessions, from schoolteachers to membersofparliament, as wellas.totemperance societies, to regular stockists, and to thoseproudparentswhomustannouncethebirthoftheir children inthenewspapers.the'careful pamphlets' were eight innumberl''and includedorderedtothefront,acollectionofboldillustrations and stirring doggerel verse. it ended like this:crown'd heads of europe, we wish you peace, and trust that shortly all wars willcease,but when a battle is bound to be fought,letmaltedmilkto the front be brought, andwhenthe struggle is over and' done 'tis still the best thing under the sun.onmalted milk the babies thrive, by malted milk the sick survive, the weak folk take it to make them strong, the old because they. will then live long;the str

there may be elaborated the true methods for the(a)interior regeneration of humanity.(b)themanifestationofthe soul in man.(c)theunificationofthe soul and spirit, which arepneumaandpsyche.(d)thetransfigurationofthe body of man by the splendour of spirit and soul( e)thephysical glorification of humanity) theevolution of the perfect man.(g)theelaboration of the christ in man.(h)theattainment of the crown of evolution. all aspirationsof religion,alldreams of idealismadmit of realizationby the application of the arcane instruments which were known to the mystics, and the gulf between actuality and poetry can be bridged by their means. xiasociety, brotherhood, or club, is in course of formation for the diffusion of the scientific andphilosophicaldoctrines of the light and the interior religion

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

they suffered another loss with the resignationofwestcott, whohadbecome vice-imperatorofisis-urania.hewas told bluntly by the authorities to cease his occult activities:'ithad somehow becomeknownto the state officers that i was a prominent officialofa society in which i had been foolishly posturing as one possessedofmagicalpowers-andthatifthis became more public it would not do for a coronerofthe crown to be made shameofin such a mad way" or, as aleister crowleyputit,'didthey further intimate todrwestcott that he was paid to sit on corpses,notto raise them; and that he must choose between his coronership and his adeptshipi'"whethermathers engineered this discovery by the authorities or not is a matter for conjecture,buthe was now in a positionofundisputed power.hewas also turning his atten

emed to rise from the circlebelow.itseemed to represent the aspiring part of the nature of mars, and on a lower plane mightsymbolizethe ambition whichis a leading characteristic ofthose born under this planet. strangely enough the figure we encountered at the end of our flight was not martial, but ecclesiastical. to some of us he appeared like the pope in full pontifical robes, white, with triple crown on head, and triple cross in right hand, but to one soror at least he was robed likethe pope on less solemn occasions, with a134thegoldendawnshort red cape over a white robe, and a red skull-cap on head. in his left hand was a half-closed book.underhis feet was a dark cave, which seemed to hide some mystery.thismaypossibly have represented the vault on a higher plane, as the hierophant natur

GILBERT THE MAGICAL MASON

, the unlimited- undifferentiated, illimitable one; and the third stage is ain suph aur- boundless light, universal light-'letthere by light' was formulated, and 'there was light. the passive has just put on activity: the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognisekether- the first sephira, first emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is th

er, the most usual one being a triple division into nephesh, the passions referred tomakuth;ruach themind,reason,andintellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah the spiritual aspirations associated with the supernal triangle. frequently quoted kabalistic words are:arikhanpin,thekabalah93macroprosopus, the vast countenance which is a title of the crown- deity supreme.zauiranpin,microprosopus, the lesser countenance is the central tiphereth; a conception that has much in common with that of the christian christ, the son of god. binah is the supernal mother -aima,malkuth is the inferior mother, the bride of the microprosopus.thefour letters yod, he, vau, he, or as we say ihvh, of the name, we call yahveh, or jehovah, are allotted and distrib

tation, when the negative reigned supreme. from passivity there proceeded emanation,104themagical masonand manifested deity arose. from ain-repose, the neg255 ative- proceededainsuph,the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ainsuphaur-boundless light, which coalescing on a point appears as kether, the crown of manifestation. thence follow thetensephiroth, the holy voices, upon successive worlds, and concentrating into four divine conceptions we reach a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality. by gradual stages of development, each farther from the source, there arise the powers a

ththe sephiroth form a decad and constitute the numerical conception of god; he may be known by numbers, and by letters. the ideas of god by means of numbers are the sephiroth; by means of letters they are the shemoth. the shemoth are the explanatory titles of the great name, the shema; this shema distributed into its elements is the shemhamphorasch. the ten sephiroth bear names. the first is the crown, the last the kingdom; kether and malkuth. the kingdom suggests the crown, the universe proves the exist255 ence of god, the eye below is illuminated by the eye above, the son suggests the father, the equilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is

of science, to trust itself to the wings of faith. it is then but the human name of god, or if preferred, the divine name of the nature of man.[od,the creative activity of wisdom. he, the incomprehensible understanding. vau, the equilibrated union of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile

GILBERT THE SORCERER AND HIS APPRENTICE

the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and fo

arkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 12

s or clubs coppe coupes cups'chalices, or hearts goblets spade epees swords spades denari deniers money, circles, clubs or pentaclesthe tarot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrown; the queens wear the. crown only.thequeen of pentacles and the knave of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfthesuit, while the other three honours bear a bludgeon.similar to that which is shown for the ace.inthesuitof cups, that only which is held by the queen is covered, thus showing the essentiallyfeminineproperties

irst cubical number.theace of cups is of egyptian origin, which can be more easily seen in the spanish tarot.thefigure, like an inverted m on its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the equilibrium of mercy and severity. the ace of pentacles represents eternal synthesis, the great whole of the visible universe, the realisation of count

ce.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with crown and cap of maintenance, who calmly, and without effort, closes the jaws of a furious lion. she representsstrength. 12. the hanged man.this extraordinary symbol is almost unintelligible in the double-headed cards. pr

GILBERT R A THE MASONIC CAREER OF A

rred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with t

GLOBAL FREEMASONRY

hey divinized the power and phenomena around them. but masonry divinizes only humanity.45 in the lost keys of freemasonry, manly p. hall explains that this masonic humanist doctrine goes back to ancient egypt: man is a god in the making, and as in the mystic myths of egypt, on the potter's wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of master masons, who in their robe of blue and gold, are seeking to dispel the darkness of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, human beings are gods, but only a grand master reaches the fullness of this divinity. the way to become a grand master is to fully reject the belief in go

GNOSTIC CATECHISM

rred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with t

GNOSTIC HANDBOOK

fied as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" towering ash trembles, and the world tree howls" the ash is of all the trees the biggest and the best. its branches spread out over all the world and extend

otunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inhabit the subterranean realm. asgard, the home of the aesir of sky gods is above the elven world and is the crown of the world tree. the name asgard means "enclosure of the gods. within asgard is valhalla, the hall of the fallen where the warriors of odin are taken if they are killed in battle and from where they will return to the final battle or ragnarok. snorri sturlson describes an inner enclosure (gardh) as being built right within the center of midgard, the sacred space of human society. however

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

those who use esoteric techniques to propagate the world of the archons, to satisfy an addiction to pleasure or power. it also refers to the innate error of reproduction and the propogation of children. it also can be applied to the supposed christian churches who have no knowledge of the inner teachings and offer pithy morality and prejudice in the place of wisdom. the promise is the gift of the crown of life. that is returning to the treasury of light, reaching the crown at the pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lower ch

wed to remain when awakening this force, any dialectic field will cause destruction. the promise offered to those who overcome this centre is that they be made a pillar in the temple of god. that is, they will have their whole chakra system activated and transformed, and will thereby become static in nature and achieve immortality. the church of laodicea the church of laodicea is the sahasrara or crown centre. it is located above the top of the head and is known as judging the people. its name suggests the immense and awesome power of this centre, it is that of divinity, godhood and deification. through this enlightened state the whole universe and world is seen for what it really is- and judged accordingly. gnostic theurgy page 83 the characteristic of the city is a final warning, arrogan

c theurgy page 87 him. from the perspective of the chakra system, the sixth day is that of the ajna centre, where the currents of creation and destruction are unleashed and the gnostic becomes a master. it is indigo and represents intuition and inner mastery. the seventh day regeneration is complete. in relation to the chakric system is that of completed regeneration. the chakra is sahasrara, the crown centre and it is violet or purple, the colour of royalty. it is the birth of the new man. x gnostic theurgy page 88 origins it is difficult when the question of the origins of the kabbalah arises as there are so many issues involved. the term kabbalah comes from the hebrew word qabal and means both to reveal and to receive, it represents the secret oral teachings of the israelites. here then

GOETIA LUCIFERIAN

ous elevation; it is the specific ascension of the self and an opening forth of higher articulation of self. magick is the arte of the sun, which is fertile and beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the

s one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk wi

egin to visualize a great angel before you. there is a great wind which is violent and rushing about you and this seraph. the angel is illuminated in bright light, with eyes that are black despite the beautiful and strong continence of this being. the face is saturnine yet strong, and the aura you sense is tinctured with darkness beneath the surface. the body of the angel is almost flame, and his crown is an emerald brilliance. in the hand of this angel is a forked staff, which is cruel looking and sharp. the wings of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within

invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes fo

n my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

uried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be ob

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

uried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giv

GOLDEN DAWN RITUALS D

the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup o

GOLDEN DAWN RITUALS ENOCHALL

angel of earth angle of air tablet. moc: cacodemon of earth angle of air tablet, counterpart of the angel ocnm. mocn: subservient angel of earth angle of air tablet. moi: cacodemon of earth angle of water tablet. molap: man/ men. molpand: governor of the first division of the aethyr ich (31. molvi: surge(s. mom caosgo: moss of the earth. mom: cacodemon of water angle of earth tablet/ moss. momao: crown/ the crown (n (cf. momar. momar: shall be crowned. 38 monasci: the great name/ name (cf. omaoas. monons: heart/ the heart. monons olora gnay: the heart of man doth his thoughts. moooah: repent/ regret. mop: cacodemon of air angle of fire tablet. mor: three lettered holy name of god, ruling the element of earth. moreorgran/ morvorgran: angel who appeared to dee and kelley. mospleh: horn/ the

GOLDEN DAWN RITUALS T

gon and like aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p

GOLDEN DAWN RITUALS T3

and like 13 aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p

GOLDEN DAWN RITUALS U1

ts allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are inc

of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the human hwhy. but the human neschamah exists only when the higher will is reflected by the agency of aspiration from rtk into the lower body, and when the flaming letter c is placed like a crown on the head of the microprosopus. thus only does the human will become the receptacle of the higher will in the action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifestor in the life of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacr

GOLDEN DAWN RITUALS VENUSZAM16

rselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repea

gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying

GOLDEN DAWN RITUALS Z1

nder the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer ord

are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and judgment, blue in color and gold-tipped. he wears a collar in bands of red, blue, yellow, and black, and on his back is a bundle strapped across his chest by scarlet bands, he is in mummy wrappings to the feet, but his hands are free to hold a golden

iris never moves from the dais. when the hierophant has to move from the dais, he is covered by the form of osiris in action--aroueris, which is built up by the past hierophant, seated on the hierophant s left. if no one is seated as past hierophant, then inner members help formulate the second god-form. aroueris: horus the elder, is very lively to look upon- like pure flames. he wears the double crown of egypt, the cone-shaped crown in red inside the white crown of the north, with a white plume. his nemyss is purple banded with gold at the edges. his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped with purple from which hangs a lion s tail. in common with all egyptian gods, he has

on s tail. in common with all egyptian gods, he has a white linen kilt showing like an apron under the colored waist cloth. his armlets and anklets are of gold. he carries in his right hand, a blue phoenix wand and in his left, a blue ankh. he stands on a pavement of purple and gold. 21 hiereus: horus in the abode of blindness unto ignorance of the higher. avenger of the gods. he wears the double crown of the south and north, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his throat is white. his body, like that of aroueris, is entirely scarlet. he wears a collar, armlets, and anklets of emerald; a waist cloth of emerald striped red, from which hangs a lion s tail, and he carries in his right

cloth is yellow striped with purple, and from it hangs a lion s tail. his ornaments are purple and gold. his phoenix wand and ankh are blue. he stands on a pavement of purple and yellow. stolistes: aura-mo-ooth. the light shining through the waters upon earth. goddess of the scales of the balance at the black pillar. aura-mo-ooth is mainly in blue. her face and body are natural. she wears a blue crown of the north from which springs a delicate gold plume, over a vulture headdress of orange and blue. her collar is orange and blue, she carries a blue ankh and a lotus wand, having an orange lotus on a green stem. her plain blue tunic reaches to the feet. she stands on black. dadouchos: thaum-aesch-niaeth. perfection through fire manifesting on earth. goddess of the scales of the balance at t

GOLDEN DAWN RITUALS ZAM10

ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13

and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of my father is upon me, and in hwhy is my trust. gather, ye flakes of astral light, and shroud my form in your substantial night. clothe me, and hide me in an egg of blue, so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. for ye are the watchers, my soul the shrine. egg of divine darkness

oly mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that

GOLDEN DAWN RITUALS ZAM16

vine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repea

ht. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a cryin

GOLDEN DAWN RITUALS ZAM19

to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full light, by which germany hath detected his caves and subterranean passages, will abstain from lying, that thereby he may fulfill the measure of his sin, and be found worthy of the axe. therefore, one day it will come to pass, that the mouth of this viper shall be stopped, and his triple crown shall be brought to naught, of which things more fully when we shall have met together. chapter xii for conclusion of our confession we must earnestly admonish you, that you cast away, if not all, yet most of the worthless books of pseudo chymists, to whom it is a jest to apply the most holy trinity to vain things, or to deceive men with monstrous symbols and enigmas or to profit by the curi

GOLDEN DAWN RITUALS ZAM20

with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i m

ye also may become a base and a foundation unto my higher soul, that my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkne

here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and only self, united in the glory of ain soph aur. let me dwell in that land which far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by

GOLDEN DAWN RITUALS ZAM22

m, and most importantly, the love and magnificence of your godhead, that through this creature of talismans i may ever pursue the great work and remain a beacon of solar light upon my fellow fraters and sorors of the r.r. et a.c. in so doing, grant that laykn, who shall charge and rule the spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman

bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying a

GOLDEN DAWN RITUALS ZAM24

te et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place

GOLDEN DAWN RITUALS ZAM5

i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to co

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

, similar enough to be worthy of note.13 the other great idol of the kalasasaya was positioned towards the eastern end of the platform, facing the main gateway, and was an imposing monolith of grey andesite, hugely thick and standing about nine feet tall. its broad head rose straight up out of its hulking shoulders and its slab-like face stared expressionlessly into the distance. it was wearing a crown, or head-band of some kind, and its hair was braided into orderly rows of long vertical ringlets which were most clearly visible at the back. the figure was also intricately carved and decorated across much of its surface almost as though it were tattooed. like el fraile, it was clad below the waist in a garment composed offish-scales and fish symbols. and, also like el fraile, it held two u

nd the upper part of the necks the tusks. the creatures thus formed still looked like elephants to me, perhaps because a characteristic visual trick the sculptors of tiahuanaco had employed again and again in their subtle and otherworldly art had been to use one thing to depict another. thus an apparently human ear on an apparently human face might turn out to be a bird s wing. likewise an ornate crown might be composed of alternate fishes and condors heads, an eyebrow a bird s neck and head, the toe of a slipper an animal s head, and so on. members of the elephant family formed out of condors heads, therefore, need not necessarily be optical illusions; on the contrary, such inventive composites would be perfectly in keeping with the overall artistic character of the frieze. among the riot

the outset, with signs that represented sounds only and a detailed system of numerical symbols. even the very earliest hieroglyphs were stylized and conventionalized; and it is clear that an advanced cursive script was it common usage by the dawn of the first dynasty.6 3 fair gods and store faces, passim. see also cyrus h. gordon, before columbus: links between the old world and ancient america, crown publishers inc, new york, 1971. 4 see, for example (a) maria eugenia aubet, the phoenicians and the west, cambridge university press, 1993 (b) gerhard herm, the phoenicians, bca, london, 1975 (c) sabatino moscati, the world of the phoenicians, cardinal, london, 1973. 5 this can be confirmed in any of the works cited in note 4. 6 w. b. emery, archaic egypt, penguin books, london, 1987, p. 192

onel howard vyse, during the destructive excavations he undertook at giza in 1837. extending an existing crawlway, he cut a tunnel into the series of narrow cavities, called relieving chambers, which lay directly above the king s chamber. the quarry marks were found on the walls and ceilings of the top four of these cavities and said things like this: the craftsmen-gang, how powerful is the white crown of khnum 19 see valley of the kings; for saqqara (fifth and sixth dynasties) see traveller s key to ancient egypt, pp. 163-7. graham hancock fingerprints of the gods 293 khufu khufu khnum-khufu year seventeen20 it was all very convenient. right at the end of a costly and otherwise fruitless digging season, just when a major archaeological discovery was needed to legitimize the expenses he ha

was known evocatively as the house of millions of years, was dedicated to osiris,4 the lord of eternity, of whom it was said in the pyramid texts: you have gone, but you will return, you have slept, but you will awake, you have died, but you will live. betake yourself to the waterway, fare upstream. travel about abydos in this spirit-form of yours which the gods commanded to belong to you.5 atef crown it was eight in the morning, a bright, fresh hour in these latitudes, when i entered the hushed gloom of the temple of seti i. sections of its walls were floor-lit by low-wattage electric bulbs; otherwise the only illumination was that which the pharaoh s architects had originally planned: a few isolated shafts of sunlight that penetrated through slits in the outer masonry like beams of divi

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

is a chosen name. it is significant, therefore, that the chosen name aleister= 117= frater secret cipher of the ufonauts 81 achad. aleister crowley= 194= hangs ufon the cross and black to the blind and lust& power of lust. also bring the glory and sing her love chant. but also one to follow thee and, not from liber al, but interestingly, computer key. on the subject of the key, key= 49= solve and crown. key of it all= 126= rose croix and shall turn not as well as not talk not. all of these are references specific to the key interpretation of the text on the grid page of liber al. also nothing is a, an obvious reference to the fool and a seeming reference to the lack of a number in the upper left square of that page, itself a key to the discovery of cipher 6. see achad s liber 31 on the wor

of it all= 126= rose croix and shall turn not as well as not talk not. all of these are references specific to the key interpretation of the text on the grid page of liber al. also nothing is a, an obvious reference to the fool and a seeming reference to the lack of a number in the upper left square of that page, itself a key to the discovery of cipher 6. see achad s liber 31 on the words not and crown. reference list for qbl students achad s liber xxxi; damon s liber xiii; booklet quabalistic alchemist arcanum v1, n1; the key to the english qaballa by carol a. smith; the english qaballa by jake stratton-kent, liber trigrammaton by althotash; qaballa for the querulous by asharat, the paraufologist v2 n1 and v2 n2; controls.txt by 171. qbl online update v1 n2 reply via this bulletin board m

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rmula of iao later in this manual. this word can also be used in magical operations in the form of a magick square as shown below. the gematric value of this square is 96 where 96= 48 x 2. each letter of the word lahalasa is used twice in the square. 46 the effects of multiple letters in a square and all these things deceived me not, for 1 expanded them by my subtlety finto the twelve rays of the crown. and these twelve rays were one. aleister crowley, liber ararita some of the watchtower squares have multiple letters. two squares (one in water and one in earth) have four letters each, and two squares (one in water and one in earth, have three letters each. fifty-five squares have two letters each. multiple letters express the variety of forces acting in these regions. many of these square

GREY W G CONDENSATION OF KABBALAH

hing, the negative state of ayn sof aur, or unknown and limitless light (aur means light in hebrew) was conceived as a zero or cypher= 0, out of which god was said to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creation. from the combination of 0+ 1, came the idea of pure consciousness pouring out in a consequent creative stream. this was considered as a competence to construct anything and everything needed for life. this ca

as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an a

elf through man s ascent is the other half of the cosmic cycle. that is what we shall have to study when we have absorbed the basic details of the first fundamentals set out so briefly here. to help appreciate them still further, let us look over them again through their four-fold assembly system. the initial step is: 0 non-existence, limitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the reshit h

a definite and comprehensible current of that energy flowing through the whole. this allowed them to lift their lives all of the time towards the ultimate objective, the godhead. see table 1. table 1: paths of the tree with tarot associations path numbers connecting sefirot tarot card 1- 2 1- 3 1- 6 2- 3 2- 4 2- 6 3- 5 3- 6 4- 5 4- 6 4- 7 5- 6 5- 8 6- 7 6- 8 6- 9 7- 8 7- 9 7- 10 8- 9 8- 10 9- 10 crown- wisdom crown- understanding crown- beauty wisdom- understanding wisdom- mercy wisdom- beauty understanding- severity understanding- beauty mercy- severity mercy- beauty mercy- victory severity- beauty severity- glory beauty- victory beauty- glory beauty- foundation victory- glory victory- foundation victory- kingdom glory- foundation glory- kingdom foundation- kingdom hierophant hermit star

a fundamental formulary which can be followed comprehensibly by justifiably inquisitive individuals expecting far more from life than a material basis with a disintegrative end to it eventually. a few centuries back, this investigative instinct in western humans was called in certain christian circles the quest of the holy grail, or more properly sangreal, interpreted as bloodroyal. kings have a crown above their heads and a kingdom beneath their feet. such indeed are the symbols of the tree from top to bottom. our striving for the sangreal is what the tree of life should encourage us to try as a major motivation for living (a hebrew/english glossary continues on the page following the copyright notice) the end copyright jacobus g. swart, 74 twelfth street, parkmore, sandton 2196, south a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

moment we can set her beside the carolingian berhta, beside the eddie biort (p. 1149, beside the deeply rooted tradition of the' white lady' of dame holda the legend was never written down till the 1 7th century; if holda was in the venus-mountain, which goes as far back as the 14th, she at once gains in importance; then further, in the 12th century we can point to pharaildis (p. 284; and if, to crown all, huldana in the stone inscription is correct (p. 266, we can have but little doubt of a gothic worship of hul 7o (p. 990. now, as bei'hta and holda are adjective names, i was fain to claim for nerthus also an adj. basis nairthus, with the sense of mild, gracious, fair. frigg too p. 301-2) i interpret by the adj. free, fair, gracious- if gaue, gauden, is a corruption of the masc. woden, i

recked and swamped all the houses in suggenthal, there remained alive only that old man and his son, and one small infant. this child, a hoy, floated in ids cradle all through the flood, and with him was a cat. whenever the cradle tilted to one side, the cat jumped to the other, and restored the equilibrium; in this way the cradle safely arrived below buchholz, and there stuck fast in the duld or crown of a tall oak. when the water had subsided, and the tree was accessible again, it was fetched down, and child and cat were found alive and unhurt. as nobody knew who the boy's parents had been, they named him after the tree-top dold, and the name is borne by his descendants to this day (mone's anz. 6, 69 and more completely 8, 535. the story perfectly tallies with that welsh one quoted p. 58

r clermont in auvergne is renowned, and other districts have their hills. the spanish hechizeras hold their dance on the heath of baraona, in the sand of sevilla, on the plain of cirniegola; in navarre on aquelarre, said to mean in basque' goat's meadow' the servian witches dance' na pometno guvno/ on the swept thrashingflooi, probably on a high mountain; those of hungary on kopasz teto (the bald crown, a peak of the tokay wine-hills^ with which the ^na -lysagore' of the polish witches (woycicki 1, 17. 2, 77) agrees. a part of the carpathians between hungary and poland is called in pol. habia gora, old wives' mountain; i cannot say if witch-festivals are placed there. the kormakssaga pp. 76. 204. 222 has a similar 8pdkonufell, wise-woman's mount. the lithuanians say, on the eve of st. john

o; boniface 8 acquitted him (rymer 2, 934 old ed. the same charge is commonly brought against the later witches. dr. hartlieb in 1446 mentions ^abjuring god and giving oneself up to three devils' superst. h, cap. 34. for four centuries, beginning with the 14th; what with the priestly inquisition, with the formality of the canon and civil law process simultaneously introduced in the courts, and to crown all, with innocent 8's bull of 1484 (mb. 16, 245-7, as well as the malleus maleficarum- and the tortures of the criminal court; the prosecutions and condemnations of witches multiplied at an unheard-of rate, and countless victims fell in almost every part of europe. the earlier mid. ages had known of magicians and witches only in the milder senses, as legendary elvish beings, peopling the do

7 it has the general sense of precious-stone (eorcnan-stan is appar. a corruption. a corresponding goth, airhia-stdlns, ohg. erchan-stem may safely be assumed, as* airknis' actually means genuine, holy, and' erchan' survives in similar compounds (graff 1, 468. but it seems to be the oval milk-white opal, otherwise called orphanus, pupillus, mhg. tveise (orphan, and so precious that it graced the crown royal of germany. albertus m. says' orphanus est lapis qui in corona romani imperatoris est, neque unquam alibi visus est, propter quod etiam orphanus vocatur. est autem colore vinosus, subtilem habens vinositatem, et hoc est sicut si candidum nivis candens sen micans penetraverit in rubeum clarum vinosum, et sit superatum ab ipso. est autem lapis perlucidus, et traditur quod aliquando fulsi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ground, and often forget and leave them; they watch infants in the cradle, and to bigger children they shew treasures: to kill them is unlucky. every village has its own snakes to tell of. so goes the story in swabia. some hessian stories are collected under kinderm. no. 105, and one from austria in ziska s volksinarchen (vienna 1822, p. 51; nearly all bring in the milk-drinking 2 and the golden crown. if the parents surprise the snake with the child, and kill it, the child begins to fall away, and dies before long (temme s pomm. sagen no. 257. once, when a woman lay asleep, a snake crept into her open mouth, and when she gave birth to a child, the snake lay tightly coiled round its neck, and could only be got away by a milkbath; but it never left the baby s side, it lay in bed with it, a

crept into her open mouth, and when she gave birth to a child, the snake lay tightly coiled round its neck, and could only be got away by a milkbath; but it never left the baby s side, it lay in bed with it, and ate out of its bowl, without doing it any harm (moneys anz. 8, 530. then other accounts speak of a multitude of snakes filling house and yard, whose king was distinguished by a glittering crown on his head. when he left the yard, all the rest would accompany him; in the stable where he lived, they swarmed so plentifully, that the maids feeding the cattle would take them out of the crib by armfuls. they were friendly to the cattle and the people; but a new farmer shot their king, and they all departed, and with them vanished wealth and prosperity from the estate (ibid. 6, 174. 3 her

the people; but a new farmer shot their king, and they all departed, and with them vanished wealth and prosperity from the estate (ibid. 6, 174. 3 here also comes in the queen of snakes (deut. sagen no. 220, and a remarkable story in the gesta eomanorum (keller p. 152. to a dairymaid at immeneich there came a great snake into the cowshed every morning and evening at milking-time, and wore a great crown on its head. the girl 1 mhg. tmfc, gen. iinkes, ms. 2, 209 b. 206: from copper one divideth gold with an unke s ashes; hence an alchymist was called unken-brenner (felix malleolus de nobilitate et rusticitate, cap. 30. by unke is properly meant the rana portentosa (bull-frog, but often snake or reptile in general. like the weasel, it is called caressingly mumelein, muemal, aunty. schm. 2, 57

pes (not only slops) mone s anz. 8, 530; friss auch brocken, nicht lauter briihe! ibid. 6, 175. 3 a similar story of the king of snakes from liibbenau in the spreewald of lausitz (busching s woch. nachr. 3, 342) in reusch no. 74. snake. 687 everytime gave it warm coiu s milk to sup. she suddenly left the place in a tiff, and when the new maid *vent for the first time to milk, there lay the golden crown on the milking-stool, with the inscription: a token of gratitude/ she brought the crown to her master, who gave it to the girl it was intended for; but from that time the snake was never seen again (moneys anz. 8, 537. the adder s crown (atternkronlein) makes any one that wears it invisible (schm. 2, 388) and immensely rich as well. in some districts they say every house has two snakes, a ma

s assigned to a female snake; in teutonic and also slavic tales on the contrary it is characteristic of the fierce fiendish dragon (m) to guard treasure, and the adder or unke (f) plays more the part of a friendly homesprite: as the one is a man transformed, so the other appears as a crowned maiden with a serpent s tail (deut. sag. no. 13, or as a fay. but she can no more dispense with her golden crown than the dragon with his guardianship of gold; and the boh. zmek is at once dragon and adder. a story of the adder-ifing is in bechstenr s franken p. 290 (see suppl. amidst all these points of connexion, the being worshipped by the lombards must remain a matter of doubt; we have only a right to assume that they ascribed to it a benign and gracious character. insects. some traces of beetle-wo

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

is a coincidence in religious matters that jesus, like many others for centuries before him, was crucified on a cross.and not even on a cross like that now used as the christian symbol; and it was due to another coincidence that the cross was adopted by the christian fathers, centuries after the crucifixion, as a symbol of the christian faith. they might have adopted the exclusive use of a golden crown (which they do at times) or the crown of thorns, or many other symbols typical of some event in his life and works. those who are of the jewish religion justly feel that the cross is a symbol to them of suffering in the form of persecution. one need only read the real history of the jews to note how they suffered needlessly and continuously through campaigns conducted by those who ever cried

HANDBOOK OF EGYPTIAN MYTHOLOGY

of relationships between deities who had previously been worshipped in isolation may have generated myths. among the earliest pairings of deities were the two ladies and the two lords. the two ladies were the goddesses nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and the red crown of the north. the two lords were horus and seth. most early dynastic period kings associated themselves with horus by showing a horus falcon on the serekh that enclosed their names. the names and titles taken by a king at the start of his reign identified the ways in which he manifested horus and acted as a kind of policy statement. during the second dynasty a

cal god, but he seems to have lost his throne to a king called khasekhemwy from hierakonpolis. khasekhemwy placed both the horus falcon and the seth animal above his name and included the phrase the two lords are at rest in him in his title. this seems to be an early example of the egyptian tendency to present actual conflicts in mythological terms. two sculptures of khasekhemwy wearing the white crown may be the oldest known statues of a specific historical ruler from anywhere in the world. the king s enemies are shown as a chaotic mass of contorted figures under his feet, so the statues embody the triumph of order over chaos. the reign of khasekhemwy seems to have marked a change in royal policy. recent excavations have confirmed that he built several huge funerary complexes at several d

itions concerning the gods. they were also among the first private objects to include depictions of deities, although most of these are not in the formal style found in temples. the late middle kingdom and the second intermediate period were times of intellectual and religious change. at the height of the twelfth dynasty, the power and influence of the provincial elites had been suppressed by the crown. this seems to have been one of the factors that led to a decline in the use of the coffin texts. by the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonroyal people, particularly in the holy city of abydos. middle kingdom ins

re particularly associated with seth. in a few magical texts it is the foolishness or greed of the young horus that is to blame for his plight. in one spell, the young god suffers from a terrible stomachache after naughtily eating a sacred fish and has to appeal to his mother for help.38 horus is still an impetuous youth when he takes up the struggle to avenge the death of his father and gain the crown of egypt. the struggles of horus and seth. some sources give seth a reign of hundreds of years; others imply an interregnum, during which seth and horus struggle to establish who is fit to rule egypt. seth is consis- mythical time lines 81 figure 16. cippus (magical stela) with a central figure of horus the child overcoming evil animals and reptiles (chicago oriental institute museum) tently

punishment and hung on a pole. like all gods, anti s flesh was made of gold and his bones of silver, so only the silver was left. when anti was forgiven, the cow goddess restored his flesh with her healing milk. anti seems to be identical with nemty, another divine falcon who was punished by the gods. in a new kingdom story the divine tribunal retires to an island to consider whether to award the crown of egypt to horus or seth. the deities who make up the tribunal do not want to be disturbed by isis, the mother of horus. they order nemty, the divine ferryman, not to take any woman who looks like isis to the island. isis disguises herself as an old hag and bribes nemty with a gold ring to ferry her to the island. after she makes a fool of seth, he demands that nemty be punished. the divine

HEAVEN HELL

utter destroys the shadows of the dead who have succeeded in coming near it. they preserve with great care the flames and fire which are in them, so that they may hurl them at the enemies of afu-ra. in the course of his journey through this hour afu-ra passes the shrine of khenti-amenti, the ancient god of abydos, which is seen on the left (vol. ii, p. 137; he is in mummied form, wears the white crown, as befits a god of the south, and stands on a serpent. immediately before the shrine is the flame-goddess nesert. before and behind the shrine are twelve gods, at the head of the first company being heru-ur, or "horus the aged" heru-ur addresses the god in the shrine by the names "osiris" and "khenti-amenti" and declares that he has performed the magical ceremonies which have made khenti-am

it) are in terror of him. here we have the proof of the existence of the belief that osiris was enabled to travel safely through the tuat by means of the spells, and incantations, and magical formulae, and words of power which were uttered by heru-ur. the twelve gods who are in front of the shrine ascribe praise and dominion to khenti-amenti, and declare that his son horus has restored to him his crown, and crushed his p. 143 enemies, and made strong osiris-khenti-amenti. to these afu-ra makes no answer, but he calls upon horns to avenge him on those who work against him, and to cast them to the master of the lords of the pits, so that they may be destroyed. now the pits here referred to are four in number (vol. ii, p. 137, and they are filled with fire; into these the enemies of the god a

ct which indicates that the dangers incidental to passing through this division are not great, and that it is towed by a company of gods. immediately in front of them are nine shemsu, or "followers" i.e "servants (of osiris, each with an object before him (vol. i, p. 167, which indicates that he is a properly bandaged mummy, and leading these are four rams, each wearing a p. 155 different kind of crown, which represent the four forms of tathenen (vol. i, pp. 168, 169. the heads which are attached to the symbols of the "followers" only appear when they hear the voice of afu-ra, and when he has passed them they disappear; the huge knives which they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a nu

ened to the front of the boat (vol. i, p. 235; so soon as they have towed the god to the end of this division, and he has set himself in the horizon, they return to their own places. immediately in front of these gods are two crowns, the white and the red (vol. i, p. 237, which rest each on the back of a uraeus; so soon as afu-ra comes three human heads look forth, one from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of

f sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and his soul, the former in the shape of a serpent with two pairs of human legs and a pair of wings, and the latter in that of a man, with a disk on his head, and his hands stretched out to the wings (vol. i, p. 242. in front of these are the body and soul of the star-god shetu, who follows a

HELENA BLAVATSKY NIGHTMARE TALES

her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel face of the treacherous son of gilderich "aye, king" she says, in a loud, ringing voice "aye, thou art great and mighty now, but thy days arenumbered, and thou shalt reign but three summers longer. wicked thou wert born. perfidious thou art tothy friends and allies, robbing more than one of his lawful crown. murderer of thy next-of-kin, thou whoaddest to the knife and spear in open warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of t

d and staring, and altogether her appearance was even more hideousthan before. the dervish then carefully closed the shutters of the only window, and we should have been intotal obscurity but that there was a hole bored in it, through which entered a bright ray of sunlight that shotthrough the darkened room and shone upon the girl. he arranged her drooping head so that the ray should fallupon the crown, after which, motioning us to remain silent, he folded his arms upon his bosom, and, fixinghis gaze upon the bright spot, became as motionless as a stone image. i, too, riveted my eyes on the samespot, wondering what was to happen next, and how all this strange ceremony was to help me to find ralph. by degrees, the bright patch, as if it had drawn through the sunbeam a greater splendour from

HELENA BLAVATSKY THE KEY TO THEOSOPHY

hill work. it is essentially the philosophy of those who suffer, and have lost all hope of being helped out of the mire of life by any other means. moreover, the history of any system of belief or morals, newly introduced into a foreign soil, shows that its beginnings were impeded by every obstacle that page 21 the key to theosophy- hp blavatsky.txt obscurantism and selfishness could suggest "the crown of the innovator is a crown of thorns" indeed! no pulling down of old, worm-eaten buildings can be accomplished without some danger. q. all this refers rather to the ethics and philosophy of the t.s. can you give me a general idea of the society itself, its objects and statutes? a. this was never made secret. ask, and you shall receive accurate answers. q. but i heard that you were bound by

o longer a free and happy god, but a poor pilgrim on his way to regain that which he has lost. i can answer you more fully by repeating what is said of the inner man: from the remotest antiquity mankind as a whole have always been convinced of the existence of a personal spiritual entity within the personal physical man. this inner entity was more or less divine, according to its proximity to the crown. the closer the union the more serene man's destiny, the less dangerous the external conditions. this belief is neither bigotry nor superstition, only an ever-present, instinctive feeling of the proximity of another spiritual and invisible world, which, though it be subjective to the senses of the outward man, is perfectly objective to the inner ego. furthermore, they believed that there are

e and divine in its essence, namely, the ego, can exist forever. and as it is that ego which chooses the personality it will inform after each devachan, and which receives through these personalities the effects of the karmic causes produced, it is, therefore, the ego, that self, which is the "moral kernel" referred to, and embodied karma itself, that "which alone survives death" kether (heb) the crown, the highest of the ten sephiroth; the first of the supernal triad. it corresponds to the macroprosopus, vast countenance, or arikh anpin, which differentiates into chokmah and binah. krishna (sans) the most celebrated avatara of vishnu, the "savior" of the hindus and the most popular god. he is the eighth avatara, the son of devaki, and the nephew of kansa, the indian herod, who while seeki

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

about twice burning. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.o

ining as a 'private adept. he continued 'i have to say that as it hapens, the reason is a purely personal one, owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent official of a society in which i had been foolishly posturing as one possessed of magical powers- and that if this became more public it would not do for a coroner of the. crown to be m de shame of in such a mad way. so i had no alternative- i cannot thmk who it is that persecutes me- someone must talk (for the complete text of the letter see my themagicians of the golden dawn, pp. 165-6. 86 47 thealchemist of the golden dawn caledonian temperance hotel harpur street, theobald's road, wc london, 24 march 1897 the letters should like her to see this correspondence, a

HP LOVECRAFT A DARK LORE

nk behind which the hillside door may have lain, nor did any try to frame a definite image of the scenes amidst which joseph curwen departed from the horrors he had wrought. only robust old capt. whipple was heard by alert listeners to mutter once in a while to himself "pox on that, but he had no business to laugh while he screamed 'twas as though the damn'd- had some'at up his sleeve. for half a crown i'd burn his- home' iii. a search and an evocation 1 charles ward, as we have seen, first learned in 1918 of his descent from joseph curwen. that he at once took an intense interest in everything pertaining to the bygone mystery is not to be wondered at; for every vague rumour that he had heard of curwen now became something vital to himself, in whom flowed curwen's blood. no spirited and im

ry, 1762, which fell on a thursday; or about how the actors cut the text of steele's conscious lover so badly that one was almost glad the baptist-ridden legislature closed the theatre a fortnight later. that thomas sabin's boston coach was "damn'd uncomfortable" old letters may well have told; but what healthy antiquarian could recall how the creaking of epenetus olney's new signboard (the gaudy crown he set up after he took to calling his tavern the crown coffee house) was exactly like the first few notes of the new jazz piece all the radios in pawtuxet were playing? ward, however, would not be quizzed long in this vein. modern and personal topics he waved aside quite summarily, whilst regarding antique affairs he soon shewed the plainest boredom. what he wished clearly enough was only t

HP LOVECRAFT THE NAMELESS CITY

he human being. not jove himself had had so colossal and protuberant a forehead, yet the horns and the noselessness and the alligator-like jaw placed things outside all established categories. i debated for a time on the reality of the mummies, half suspecting they were artificial idols; but soon decided they were indeed some palaeogean species which had lived when the nameless city was alive. to crown their grotesqueness, most of them were gorgeously enrobed in the costliest of fabrics, and lavishly laden with ornaments of gold, jewels, and unknown shining metals. the importance of these crawling creatures must have been vast, for they held first place among the wild designs on the frescoed walls and ceiling. with matchless skill had the artist drawn them in a world of their own, wherein

HP LOVECRAFT THE QUEST OF IRANON

ny others "canst thou tell me where i may find aira, the city of marble and beryl, where flows the hyaline nithra and where the falls of the tiny kra sing to the verdant valleys and hills forested with yath trees" and the shepherd, hearing, looked long and strangely at iranon, as if recalling something very far away in time, and noted each line of the stranger's face, and his golden hair, and his crown of vine-leaves. but he was old, and shook his head as he replied "o stranger, i have indeed heard the name of aira, and the other names thou hast spoken, but they come to me from afar down the waste of long years.i heard them in my youth from the lips of a playmate, a beggar's boy given to strange dreams, who would weave long tales about the moon and the flowers and the west wind. we used to

HP LOVECRAFT THE TREE

ulptured sepulchre of kalos. and their fear and dismay increased when they searched the fallen apartment, for of the gentle musides, and of the marvellously fashioned image of tyche, no trace could be discovered. amidst such stupendous ruin only chaos dwelt, and the representatives of two cities left disappointed; syracusans that they had no statue to bear home, tegeans that they had no artist to crown. however, the syracusans obtained after a while a very splendid statue in athens, and the tegeans consoled themselves by erecting in the agora a marble temple commemorating the gifts, virtues, and brotherly piety of musides. but the olive grove still stands, as does the tree growing out of the tomb of kalos, and the old bee-keeper told me that sometimes the boughs whisper to one another in t

HP LOVECRAFT WHAT THE MOON BRINGS

ripples that told of the writhing of worms beneath, i felt a new chill from afar out whither the condor had flown, as if my flesh had caught a horror before my eyes had seen it. nor had my flesh trembled without cause, for when i raised my eyes i saw that the waters had ebbed very low, shewing much of the vast reef whose rim i had seen before. and when i saw that the reef was but the black basalt crown of a shocking eikon whose monstrous forehead now shown in the dim moonlight and whose vile hooves must paw the hellish ooze miles below, i shrieked and shrieked lest the hidden face rise above the waters, and lest the hidden eyes look at me after the slinking away of that leering and treacherous yellow moon. and to escape this relentless thing i plunged gladly and unhesitantly into the stink

INITIATION INTO HERMETICS

ments. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magn

IRISH WITCHCRAFT AND DEMONOLOGY

hich they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even against their own husbands, from the sole of their foot to the crown of their head, naming each part expressly, and then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to demons

s he was under ban of excommunication his body lay unburied for a long period. but ultimately the tables were turned with a vengeance. de ledrede was himself accused of heresy by his metropolitan, alexander de bicknor, upon which he appealed to the holy see, and set out in person for avignon. he endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the crown as well. in 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threatened. however, by 1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of s. canice's on

as in return, at a distant but specified day, to deliver himself body and soul to the devil. the appointed place of meeting was a lime-kiln; the devil may have thought that this was a delicate compliment to him on account of the peculiarly homelike atmosphere of the spot, but the doctor had different ideas. the devil produced the gold, whereupon dr. colville produced a hat with a wide slit in the crown, which he boldly held over the empty kiln-pit, with the result that by the time the terms of the bargain were literally complied with, a very considerable amount of gold lay at the doctor's disposal, which he prudently used to advance his worldly welfare. so far, so good. but there are two sides to every question. years rolled by, bringing ever nearer and nearer the time at which the account

e island-magee witch-trial--the trial itself- dr. francis hutchinson. the account of the following portent is given us in aubrey's miscellanies "when king james ii first entered dublin after his arrival from france, 1689, one of the gentlemen that bore the mace before him, stumbled without any rub in his way, or other visible occasion. the mace fell out of his hands, and the little cross upon the crown thereof stuck fast between two stones in the street. this is well known all over ireland, and did much trouble king james himself with many of his chief attendants; but no doubt greatly raised the hopes of his enemies. a few years later a witch-story comes from the north of ireland, and is related p. 195 by george sinclair in his satan's invisible world displayed (in later editions, not in t

ISIS UNVEILED

e mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally, to crown this able system" says jacouiot "there existed a word even superior to the mysterious monosyllable a u m, and which rendered him who came into the possession of its key nearly the equal of brahmft himself. the brahmdltna alone possessed this key, and transmitted it in a sealed casket to his successor "this unknown word, of which no hunuw power could, even today, when the brahmanical authorit

i. xxl 4ss. kieuker; naiur und urtprwig dtr emanalioruulire bei den kmiatulen, pp. 10, 11; fee sipkra thiamdkak, etc 489 "thoe mi nmtuiml hrvtt beaiu'"die dog i* turned \o hit own tomit aguu; and ihe tote th t wfts wuhed to ha mlloiriiig in u>e mire (f psupreme being, ue throu^ tbe enuuutionf of adun kadmon; thete ate "hie crown, witdom, pradenot, mami- fienee, stterilg, btauty, vietory, olory, fornidation, empirt. wimlom it called lak; pnidedce, rcamoa; severity, eiohin; ma^mgcence, eloak; beauty, tipkenth; vktory, and glory, teb'baoih; ei^>ire or dominion, adokai" iiiub when the naxaiene* and othcc gnostic* of the more flatonic teadeocy twitted tbe jewb at "aborliona who digitizecoy google aos ^s unveiled dignitie

inite, and unconditioned, it can have do thought or idea. it acts not as the result of vohtion, but in obedience to its own nature, and aceording to the fabdiiy of the law of whidt it u iitelf the embodiment. thus, with the hebrew kabalists, am-soph is non-existent ytt, for it is incomprehensible to our finite intellects, and therefore cannot exist to our minds. its first emanation was kdher, the crown, to. when the time for an active period had come, then began a natural expansion of this divine essence from within outwardly, obedient to eter- nal and immutable law; and from this eternal and infinite light (which to us is darkness) was emitted a spiritual substance^ this was the first of the sepbiroth, containing in herself the other nine nn''gd, sephiroth, or intelligences. in their tota

lains some of the 'heresies' of the day, but in a very unsatisfactory manner. he shows, however, the identity of ail the teorld-religions at their auaiing-pointt. the first beginning opens in- variably with the unknown and passive deity, producing from himself a certain active power or virtue 'rational' which is sometimes called 511. we are fuu; amre that some chrutwo luibalitu term ain-soph the 'crown; idedtify it with sephira, or kether; call am-soph 'an emanation from god' and make ibe ten s^birctb comprise 'ain^ph' as a unity. iley also very cmneously retcrae tlie first two emanations of sephira 'hokhm^ and fiinah. he greatest kabaliitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the triangle, whoee a

tify it with sephira, or kether; call am-soph 'an emanation from god' and make ibe ten s^birctb comprise 'ain^ph' as a unity. iley also very cmneously retcrae tlie first two emanations of sephira 'hokhm^ and fiinah. he greatest kabaliitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the triangle, whoee apex it the crown, while binab (intelligence) or ru''3. is under no. 3 on the le/t hand. but the latter, being rqiresented by its divine name as yehovah, mv, vny naturally showed the god of ime! as only a third emanation, as well a* a feminine, passive principle. hence when the time came for the talmudists to. transform their multifarious dattes into one living god, they resorted to their masoretic points and

JASMUHEEN THE FOOD OF GODS

true nourishment and love. this is the field through which all holiness and true messengers come. this is the zone from which all the holy books were born. and the delta fields bring it all, for from its field springs paradise and the garden of eden of the bible s god. the delta zone is also the home of the elohim and the archangels and pure lore. the opening of the inner doors and the heart and crown chakra plug in meditations, allows for our inner fields to be tuned constantly to the delta and theta fields on an energetic level, thus providing a very strong foundation for the elements to gather around us and respond (these meditations are provided in chapter s 6& 7) once the inner doors are open and the system is plugged in, a new and potent radiation begins to rule the game, and the mi

er the booklet cosmic sounds. sounds that heal by mantak chia. this section is just a brief introduction on the ability of sound to cleanse, rebalance and nourish our organs. word power b) programming codes: as we discussed in the book in resonance specific sounds, sacred songs and mantras have long been used to nourish the bio-system with certain frequencies. we know that the sound aum feeds the crown chakra energy centre by tuning it to the divine wisdom channel. we also know that the sound ahhh nourishes the heart chakra by tuning it to the divine love channel particularly when used intermittently with the love breath meditation and its i am love, i love mantra. programming codes are in essence specific mantras or sentences that are used to reprogram the way the body consciousness sees

age. as many metaphysicians are aware, the three most powerful energies that our body generates are: 1. the procreative energy for the establishment of new life, an energy that is generated and increased through our sexual arousal and union. 2. the spiritual energy that is generated when our sixth and seventh senses. and their corresponding pituitary and pineal glands. have been activated and our crown and brow charkas are open, tuned and strong. and thirdly we have 3. our love energy as generated through our heart charka (see purity of heart. point 9 of this chapter) when these energies combine and circulate through the body, via metaphysical techniques including the taoist energy tools that mantak teaches, they can be directed to nourish our cells, organs and even the bone marrow of our

icrocosmic orbit meditation: sit comfortably upright, back straight in silent meditation. do the love breath chanting i am love on the inhale and i love on the exhale as your draw a never ending source of love into your heart and then send this love down into your sexual organs. do the inner smile technique. smile to your heart, to your breasts, to your sexual organs, to your brow chakra, to your crown chakra. place your tongue on the roof of your mouth, slide it gently backwards as you do when you are seeking to taste the divine amrita (as per the meditation in that section. technique no.13. begin to contract and release the same muscles that you use to stop and start the flow of urination. imagine as you contract that you are drawing the energy from your ovaries down into your perineum o

lini energies. diagram 5 divine nutrition: the madonna frequency& the food of gods with jasmuheen 60. then imagine shooting this energy up as you contract. from the perineum to the base then straight up the spine though the ascension chakra, which is ponytail height at the back of the head. do the same again but this time imagine it shooting up your back, through the ascension chakra and into the crown chakra. imagine a new color to this energy and keep your tongue on the roof of your mouth as you keep contracting and releasing and sending more energy up your spine, into the crown and then imagine it flowing through the brow chakra. then imagine this energy flowing from the brow chakra and into your heart chakra, finally mixing the sexual, spiritual and love energies together. you can foll

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic te

return to the arms of france, which are the fleurs-de-lis, and to the small representative creature (sublime enough, as the farthest-off symbol which they are imagined in their greatness to indicate. a bible presented to charles the second, a.d. 869, has a miniature of this monarch and his court. his throne is terminated with three flowers of the form of fleurs-de-lis sans pied. on his head is a crown ferm e fleurons d or, relevez et recourbez d une maniere singuli re. another miniature in the book of prayers shows him on a throne surmounted by a sort of fleurs-de-lis sans pied. his crown is of fleurs comme de lis, and the robe is fastened with a rose, d o 48 the rosicrucians. sortent trois pistils en forme de fleurs-de-lis. his sceptre terminates in a fleur-de-lis. notes and queries. syl

sing or knowing that between. now, this thing which is, as it were, slipped between, and which we strike into show of itself, or into fire-surprised and driven out of its ambush is fire. it is as the letter by which matter spells itself out so to speak. now, matter is only to be finally forced asunder by heat; flame being the bright, subtle something which comes last, and is the expansion, fruit, crown, or glory of heat: it is the vivid and visible soul, essence, and spirit of heat the last evolvement before rending, and before the forcible closing again of all the centre-speeding weights, or desires, of matter. flame is as the expanding-out (or even exploding) flower to this growing thing, heat: it is as the bubble of it the fruit (to which before we have likened it, or seed, in the outsi

e first king of the scots, about 700 years before christ; and from there, about 370 years after, into scotland, by king fergaze (fergus. in the year of christ 850 it was placed at the abbey of scone (in the county of perth) by king kenneth; this being the place where the scottish kings were generally crowned in those days. in the year 1297 this scottish wooden throne or chair, together with their crown and sceptre, was brought into england by the english king edward the first, and placed in westminster abbey. si quid habent veri vel chronica, cana fidesve, clauditur hac cathedra nobilius ecce lapis, ad caput eximius jacob quondam patriarcha quem posuit, cernens minima mirapoli. quern tulit ex scotis, spolians quasi victor honoris, edwardus primus, mars velut armipotens; scotorum domitor, n

tosch s vast collection, winckelmann was unable to find a single indubitable example. it is of brown agate, with transverse shades, and is an etruscan intaglio or gnostic gem. the gnostics, p. 238, makes a reference to this figure. chaldaic angels. 205 later in our book (figs. 191, 300, 301) we give a figure of the chnuphis serpent raising himself aloft. over, and corresponding to the rays of his crown, are the seven vowels, the elements of his name. the usual triple s.s.s. and bar, and the name cnoubic are the reverse of this gnostic gem. it is a beautiful intaglio on a pale plasma of the finest quality, extremely convex, as it has been found on examination. in the ophic planetary group (origen in celsum, vi. 25) michael is figured as a lion, suriel as a bull, raphael as a serpent, gabrie

JESSUP MK THE CASE FOR THE UFO

uch mechanisms. the following reports are from the books of charles fort: 1802: during a storm in hungary on may 8, a mass of ice fell which was three feet long, three feet wide, and more than two feet thick. 1808: the sun suddenly turned a dull brick red on may 16. at the same time there appeared, on the western horizon, a great number of round bodies, dark brown, and seemingly the size of a hat crown. they passed overhead and disappeared on the eastern horizon. it was a tremendous procession lasting two hours. occasionally one fell to the ground. when the place was examined, there was found a film which soon dried and vanished. sometimes, on approaching the sun, the bodies seemed to link together in groups not exceeding eight. under the sun they were seen to have tails, away from he sun

K AMBER THE BASICS OF MAGICK

esponding with psychic hearing (clairaudience. the remaining two chakras are very important. they relate mostly to elevated states of consciousness. the *frontal chakra (or 'third eye) ajna, the sixth chakra, is located between, and slightly above, the eyebrows. ajna is the center of psychic powers and can produce many psychic effects. meditation on ajna is said to cure nervousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as

le mental or physical condition, or with heart disease. certain drugs and medications, such as those used to treat epilepsy may retard progress. although the technique is very simple, it may eventually produce powerful results. results may at first appear hours after the practice during sleep. as each chakra is energized by this practice, it is said to add occult powers (sidhis, until at last the crown chakra is reached, and with it, full enlightenment is attained. sometimes kundalini awakens all by itself. to practice this chakra meditation, you simply concentrate on the chakras, beginning with the root chakra, and moving progressively up, as you visualize psychic energy from the root chakra traveling up shushumna and vivifying each higher the basics of magick get any book for free on: ww

as you visualize psychic energy from the root chakra traveling up shushumna and vivifying each higher the basics of magick get any book for free on: www.abika.com 18 chakra. as we mentioned the chakras have certain properties associated with them, so that this type of visualization may 'raise consciousness, promote astral projection, and other things- once you have reached ajna and eventually the crown chakra. you might typically meditate in this fashion for 15 minutes to a half hour a day. it might help to practice some hatha yoga or other physical exercise in an effort to make the spinal cord 'more flexible. diet may also affect the process. the technique is also similar to the tibetan 'tummo' meditation. the rise of kundalini is sometimes experienced as a 'vibration' or buzzing, as ligh

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

standing on the heads of philosophers (noted above, page 2- chapter 2. myth and philosophy in sefer ha-bahir- chapter 3: a. sefer ha-bahir: 30- appendix 2. 32 of sefer ha-bahir in light of early kabbalistic sources. eylon, dina ripsman. reincarnation in jewish mysticism and gnosticism [jewish studies, volume 25. lewiston-queenston-lampeter: the edwin mellen press, 2003. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997: chapter thirteen. gsefer ha-bahir. h 20081 4. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest/new york: central european university press, 2005: chapter 2, 3, gthe pillar in the book bahir h. krzok, paul. ga look at the bahir, h in the hermetic journal, number 22, edited

ss, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. gottlieb, efraim. abstract of gthe significance of the story of creation in the interpretations of the early cabbalists, h in tarbiz, vol. 37, no. 3 (march 1968. green, arthur. keter: the crown of god in early jewish mysticism (1997: chapter twelve. gthe way to kabbalah h; chapter thirteen. gsefer ha-bahir h; and chapter fourteen. gthe early kabbalah. h. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest. new york: central european university press, 2005: chapter 2, gon cosmic pillars in jewish sources. h. enchanted chains: techniques and rit

gabirol as a neo- platonist has many resemblances with the cabbalah. c finally abraham ibn ezra made mystical numerical and literal analyses of the name of god, particularly in his writings yesod mora c i. on ibn gabirol, refer to. raphael loewe fs ibn gabirol (new york: grove weidenfeld, 1989, an analysis of ibn gebirol fs life and writings. included is a full translation of keter malkut (royal crown, which muller calls gabirol fs great gcosmological hymn. h. the improvement of the moral qualities: an ethical treatise of the eleventh century by solomon ibn gabirol cwith a translation cby stephen s. wise. new york: columbia university press, 1902* according to abraham abulafia, maimonides f guide of the perplexed is a profound mystical text. be that as it may, maimonides is not generally

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

med differently in different months, e.g. mulsag, akkadian kakkabu re.tu ehead/main star f. venus in the simanu month. mercury mercury is primarily the star of the god nabu. mulna-bu-u2 (g290, who was identified with sumerian ninurta. in later period, nabu was considered to be son of the state god marduk or assur (in babylonia and new assyria, accordingly; therefore he came to be protector of the crown prince. hence a name of mercury dumu.lugal= m r .arri ecrown prince f. e.g. esarhaddon fs enthronement was to have been predicted by a meeting of jupiter and mercury (reiner 1995: 74.75. in spring mercury could also be star of marduk (gossmann 1950: 99. analogically to venus, since mercury appears both as a morning and evening star, its was sometimes thought of as having two sexes. though ni

KETAB E SIYAH

them what they sought, the favour of the father that favoured me "you are right indeed my brother and your report is wholly just and true but were the charge any less than the heinous sin that soon shall i expound to you i should not have gathered you as i have. this is our brother's most awful sin: he intends, in his ambition most perverse, the overthrow of god himself and to usurp the creator's crown making himself king of all. we cannot allow this august kingdom and its king, benign and right, to suffer such shame as this. this is why i have gathered you to me that we might oppose this unchaste plan 9 before it bears its bastard fruit full term and gives it ruinous and pernicious birth as in the time of our kingdom's founding when magog bore gog his base issue who, like savage beasts, m

the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom

f of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes beyond their worth thus inciting them to evil by greed and envy. his tongue is more clever than a s

m what they sought, the favour of the father that favoured me "you are right indeed my brother and your report is wholly just and true but were the charge any less than the heinous sin that soon shall i expound to you i should not have gathered you as i have. this is our brother's most awful sin: he intends, in his ambition most perverse, 70 the overthrow of god himself and to usurp the creator's crown making himself king of all. we cannot allow this august kingdom and its king, benign and right, to suffer such shame as this. this is why i have gathered you to me that we might oppose this unchaste plan before it bears its bastard fruit full term and gives it ruinous and pernicious birth as in the time of our kingdom's founding when magog bore gog his base issue who, like savage beasts, mad

rd the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom

KNOWLEDGE LECTURE ONE

es and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the arch

L 003

not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter note 1 is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others- 1 (i.e. the matter of cereberus. 2. on each

eth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii. 0. the horse is action. man, rule thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more (a) avoiding lifting the left arm above the waist (b) avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the teet

g and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others (b) by some device, such as the changing of thy ring from one finger to another, create in thyself two persona

LAITMAN M FROM CHAOS TO HARMONY

world. moreover, the parts compose everything that is in the whole( introduction to the book of zohar, item 68. in his book, orot hakodesh (lights of sanctity, rav kook introduces a similar idea: the magnitude of the value of man s power of will, and how crucial is his degree in reality, is yet to be revealed in the world through the secrets of the torah (kabbalah. and this revelation will be the crown of the whole of science. hence, although the people of israel are few, they contain the necessary power and strength to carry out israel s role 185 the required correction in the entire world. the awakening of the other nations depends entirely on the extent to which a person from israel prefers internality to externality, or the israel within over the internal nations of the world within. a

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

a portion of the creator. however, in its initial state it is hidden from us, since we do not appreciate it, and for this reason this state is called "galut (exile) of the shechina (the divine presence. such a state of the soul is called a "point" if we elevate the importance of that point above our own "i" above our heads, like the crowns above the letters, in this way we make it comparable to a crown on our heads, rather than dust at our feet. then light is emitted from the center into the body, and from this potential center it becomes the source of strength for our spiritual elevation. hence, instead of all our appeals for help from the creator, our only prayer should focus on realizing the importance of perceiving the creator as a means to our improvement for his sake. revelation and

is is accomplished on the difficult path of advancement in the spiritual desert until we merit receiving the light of the creator by ascending onto "mount sinai" in this state, we observe the commandments by virtue of faith above knowledge, when we place our own thoughts and wishes below the faith. a so-called lesser state, katnut, that is, malchut in this case, connotes only the center or keter("crown. in such minimal presence, our evil egoistic dispositions cannot sway us because we have placed faith above knowledge and perception- 170- attaining the worlds beyond this is considered to be a lesser state because in it we do not take into account egoism, since we have no strength to counter it. this situation can be compared to a case in which we are unable to consume only a small amount o

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

and pharmacology progressed through the lifeless mechanistic approach of reducing living bio-systems to nothing more than complex machines. there is a very interesting point concerning the connection between physics and other sciences: all the sciences chemistry, biology, zoology, anthropology, sociology, and every other science designed their models according to the mechanistic perception of the crown science physics. actually, this process continues today. in many universities the world over, various sciences have yet to adapt their models to the 19th century models of physics. the problem is that physics has already abandoned these models. even molecular biology, which studies the most minuscule objects, has yet to turn to the path that the quantum revolution has paved. about a year ago

o, he should (and must) be accustomed to the rules of the spiritual nature, which govern the whole reality, of which he is part--rabbi kook, 1985 from the notebooks in the manuscripts, treasures of the raayah (rav kook, 4, p. 23 the great value of the power of human desire, its degree in reality, and its cruciality is yet to appear through the secrets of the torah. and this disclosure will be the crown of all science--rabbi kook, orot kodesh c (holy lights c, p. 66 the sciences will deal with bringing all the details from the potential to the actual, which the good and honest inclinations that govern the world aspire for, and they are all the needs of worthy material and spiritual life--rabbi kook, orot teshuva (lights of repentance, p. 50 around the year 1923, professor einstein visited i

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

with the pillar. this consists of a triple row of lilies; the central row, which exactly covers the edge of the chapiter, is composed of fully opened flowers facing outwards from the pillar, with leaves between them, while there is an upper row of tightly-closed buds standing up between the flowers of the middle row and giving an effect not 170. plate vii 171. 172. unlike that of the points of a crown. the lilies of the third row hang gracefully downwards from the middle row upon curved stems, and face in various directions. 173. all this, we are told, was the work of h. a, a widow fs son of naphtali- a man described in the biblical account as a cunning worker in brass, who was sent down to jerusalem by h, k. of t, especially in order to do this and other metal work for king solomon. undo

the fringe of the network, the pomegranates being chosen for this symbolism because each fruit contains a prodigious number of separate seeds, thus illustrating the amazing fecundity of nature and the vast variety of her types. 179. in tat the lilies represented always the flower of humanity. arranged in line round the edge of the disc they indicated the great white brotherhood the jewels in the crown of mankind, hovering above the human race and directing its evolution. the four pendant flower-chains symbolized the holy four who reside at shamballa- the spiritual king and his three pupil-assistants, the sole representatives on earth of the lords of the flame who came down long ago from venus to hasten the evolution of mankind. the crossed palm-leaves between them typified the four devara

eans of this elaborate system of chapiter decoration. it would be out of place to repeat here the whole of the explanation included in that book, but i would refer to it those students who wish to pursue further this most interesting subject. as there are several editions of the book i am unfortunately unable to give an exact page reference, but the diagram will easily be found. 183. in tattu the crown of flowers round the edge of the disc seems to have been taken to symbolize the hosts of the dhyan chohans, including perhaps the planetary logoi. the four chains of lilies flowing down from that crown bore to the egyptians a signification connected with the tetraktys, or perhaps with a reflection or expression of that mystery, while the triple band of lilies round the lower edge of the chap

on this plane of the joys and sorrows of his fellow-men. forces from the spleen centre, such as have been described in chapter v, are playing through this chakra also, but this time it is the yellow ray which goes to the heart, and after doing its work there passes to the brain and permeates it, directing it principally to the twelve-petalled flower in the midst of the highest force centre at the crown of the head. the connection of this especial centre with the second degree is obvious when we remember its characteristics of companionship and service, its association with t.g.g.o.t.u, the second member of the trinity, and the buddhic principle in man. 591. the prayer which is offered just before the lodge is declared open is that the craftsmen may be enlightened in the paths of virtue and

rt of the same mighty evolution. when we realize all that this knowledge implies, when we see how great a difference it makes in our attitude towards the world around us, and how great a change the practice of the truth here taught should make in every companion, we shall not wonder at the high regard in which masonic writers hold this degree of the h.r.a. of jerusalem, which they consider as the crown and completion of freemasonry, because of the knowledge of god which it gives to us. 774. a curious but most instructive symbol character-istic of this degree is that called the triple tau, formed out of three levels, one standing upright and two lying horizontally and joined in the centre. the tau in ancient egypt was the symbolic equivalent of the cross; it signified the crucifixion of the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal god, amen-ra, who stands behind good and evil alike. in older days, before the kali yuga, in which evil predominates over good, the knights k.h. wore regalia of yellow instead of black. 177. our 30 links the knight k.h. to the ruling rather than the teaching branch of the great hierarchy; he s

the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and as the crown of the whole hierarchy there reigns the one initiator(*ibid, ch. xiv) whose life and light and glory are adumbrated in the splendour of the 33. thus the whole wondrous plan of masonic initiation is a shadow of things seen above in the mount; and herein lies the greatness of our mighty brotherhood and its value to mankind. 205. much lower down there are still correspondences. the 18 means glo

lize to the people the difficulty of finding the path to god. 212. much of their religious service and worship was carried on out of doors. various remarkable isolated peaks of rock were regarded as sacred to the great mother, and the king and his people went out to one or other of these on certain days in each month, and chanted prayers and praises. a fire was lit, and each person wove a sort of crown of leaves for himself, wore it for awhile, and then threw it into the fire as an offering to the mother-god. each of these peaks had also a special yearly festival, much like a pardon in brittany- a kind of semi-religious village fair, to which people came from all parts of the island to picnic in the open air for two or three days, and enjoyed themselves hugely. in one case a great old tree

of the throne at knossos and its adjoining tank were devised for similar rites of initiation and purification. like him who presided over these anatolian rites, a minoan priest-king may have sat upon the throne at knossos, the adopted son on earth of the great mother of its island mysteries. such a personage, indeed, we may actually recognize in the palace relief of a figure wearing a plumed lily crown and leading, we may believe, the sacral griffin. it is probable, indeed, that in crete the kingly aspect was more to the fore than in the religious centres of asia minor. but both the actual evidence from the palace site and the divine associations attributed to minos lead to the conclusion that here, too, each successive dynast was a priest for ever after the order of melchizedech and made

ar 1723(*gould. concise history, p. 204) the following is part of the account therein given of this important event in the history of craft masonry: 591. after the rebellion was over, a.d. 1716, the few lodges at london. thought fit to cement under a grand master as the centre of union and harmony, viz, the lodges that met, 2 at the goose and gridiron ale-house in st. paul s church-yard. 3 at the crown ale-house in parker s lane, near drury-lane. 4 at the apple-tree tavern in charles street, covent garden. 5 at the rummer and grapes tavern in channel-row, westminster. 592. they and some old brothers met at the said apple-tree, and having put into the chair the oldest master mason (now the master of a lodge, they constituted themselves a grand lodge pro tempore in due form, and forthwith re

LIBER LXI

preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet o

l lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all or liber o vel manus et sagittae sub figura vi. i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in the preparation. 2. in this book it is spoken of the sep

LIBER 777

of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage

of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) h

the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 1010 crown which is in yesod lbt dlj tebhel cheled wet earth table iv (continued) 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of teman

b bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. m

ve with sore throat. 16 41$ rwlkwp focalor man with gryphon s wings. 17 44= c shax stcck-dove with sore throat. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carri

LIBER ALEPH

ersion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by

h vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain yet two of the eight works, namely, the straight aspiration of the chiah or creator in thee to the crown, and the surrender of the nephesh or animal soul to the possession thereof; and these be he twin principal formulae of the final attainment, being archetypes of the paths of magick (the one) and mysticism (the other) unto the end. from each of these eight works is derived a separate mode of practical use, each after his kind; and it should be well for thine instruction if thou study upon hes

hat thy light, conscious of itself, is the source and instigator of thy will, enforcing it to spring forth and conquer. therefore also is his nature strong with hardihood and lust of battle, else shouldst thou fear that which is unlike thee, and avoid it, so that thy separateness should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is

the foursquare base of law, and the four triangles of light, life, love and liberty for its sides, that meet in a point of perfection that is hadith, poised to the kiss of nuith. but in this pyramid there is no difference of form between the sides, as it is in thy sphinx, for these are wholly one, save in direction. thou art then an harmony of the four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived

cquaint thyself now further at my reproof concerning this arcanum of alchymia, the art egyptian, how to make gold? of a surety this is already in thy knowledge, if thou examine by our holy qabalah, what be the forces that are the influx upon tiphereth, which is the harmony and beauty, or sol, in every kingdom of the universe, so then also among metals. now this influx is fivefold. first, from the crown descendeth the high priestess in the path of the moon, for inspiration, and imagination, and idea: see to it that this virgin be pure, for herein error is illusion. next, from the father floweth the power of the emperor in the path of the ram, for initiative, and energy, and determination. third, from the mother are the lovers in the path of the twins, for intellectual wholeness, and for adj

LIBER ARARITA

thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years. 10. but i was deceived by none of these. all these i cast aside, crying: begone! so that all these faded from my vision. 11. also i welded together the flaming star and the sixfold star in the forge of my soul, and behold! a new star 418 that is above all these. 12. yet even so was i not deceived; for the crown hath twelve rays. 13. and these twelve rays are one. 3 ii r 0. now then i saw things averse and evil; and they were not, even as thou art not. 1. i saw the twin heads that even battle against one another, so that all their thought is a confusion. i saw thee in these. 2. i saw the darkeners of wisdom, like black apes chattering vile nonsense. i saw thee in these. 3. i saw the devouring mother

ith her hands small images of men down into hell. i saw her from the head to the navel a woman, from the navel to the feet of her a man. i saw thee even in her. 11. for mine was the keyword to the closed palace 418 and mine the reins of the chariot of the sphinxes, black and white. but i was not deceived by anything of all these things. 12. for i expanded it by my subtlety into twelve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds. 3. y

hings, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulate the word of double power in the voice of the master, even the word 418. 12. and all these things deceived me not, for i expanded them by my subtlety into the twelve rays of the crown. 13. and these twelve rays were one. 7 iv r 0. also the little child, the lover of adonai, even v.v.v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, and god is exceeding great. he is about us, and there is no strength save in him the exalted, the great. 2. thus did v.v.v.v.v. become mad, and wend about nake

ere of outward brilliance. 8. so that all became splendid. 9. and having firmly established them in order and disposition, 10. he proclaimed the perfection, the bride, the delight of god in his creation. 11. but though thus he worked, he tried ever his work by the star 418. 8 liber dcccxiii vel ararita 12. and it deceived him not; for by his subtlety he expanded it all into the twelve rays of the crown. 13. and these twelve rays were one. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt ade

n i the man beheld this wonder. 8. and i could not deliver it unto myself. 9. that which established me is invisible and unknowable in its essence. 10. only they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all

LIBER AZAZEL

9. the final gate is fury. the word of passage is tetrukhenfsekh. the offerings are semen and vaginal fluid. the reward is true judgment. 20. these are dark secrets which have remained hidden for centuries. 21. when the time comes for your will to be fully manifested upon this earth once more, these gates will again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glory. 22. hail azazel, lord of the majesty of the earth. 23. hail thee, divine sovereign of the pure will. 24. hail and glory to you, my perfection, my sustenance, my master. 25. the flame of my boundless depths, you will never be extinguished. 1. satan! the ferocious blaze that consumes the palatial garden. 2. stand before me and prepare to meet your judgement, for i am the true adversa

LIBER CCCXXXV ADONIS

hadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king of babylon, reeking daggers in his hands. and black blood oozes, oozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his fangs. upon his head is a crown of skulls, and monkeys new and gibber and mop about him. skew! spew! ugh! hu! mow! now! mow! they go.cannot you hearthem? what? have you courage to go near them? psyche. nothing is there. esarhaddon. oh, but he has the head of a boar, the black boar night! all dead, dead, dead, the eyes of girls that once were beautiful hang round his neck. whack! crack! he slaps a skull for a drum.smack! fl

ircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right

servitor than friend. adonis. rise! let the breath flow, let the lips affirm fealty and love. to the appointed term within thy garden as beloved guests of thine, let us abide. now lips and breasts touching, three bodies and one soul, the triple troth confirm. psyche. the great indissoluble oath! astarte. lift me [they raise her; all embrace. by him that ever reigns upon the throne, and wears the crown, of babylon, i serve, and love. psyche. this kiss confirm it! adonis. this! astarte. i have gained all in losing all. now kiss once more with arms linked! adonis. the dawn breaks! astarte. behold love.s blush! psyche. light fs breaking! adonis. life.s great globe of gold! astarte. come! let us break our fast. psyche. my long fast fs broken. adonis. let us talk of love. psyche. love.s first-l

great globe of gold! astarte. come! let us break our fast. psyche. my long fast fs broken. adonis. let us talk of love. psyche. love.s first-last word is spoken. adonis. nay! but the tides of trouble are transcended. the word fs begun, but never shall be ended. and through the sun forsake the maiden east, life be for us a never-fading feast. adonis 35 [they go towards the house, singing. all. the crown of our life is our love, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335

LIBER CCXLII AHA

sand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes .crown of created mysteries. each holds a peacock like the first. olympas. how can this be? marsyas. the mind fs accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb; its only cry the shriek of its last agony! olympas. surely it struggles. liber ccxlii 14 marsyas. bitterly! and, ma

o gladden the hearts of men, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse fs blaze of prickly bloom that is the wisdom of the way. then springs the statue from the clay, and all god fs doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the

gionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all

LIBER COLLEGII SANCTI

months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a! witness my hand_ motto_ liberty power destiny life putrefaction death light perception darkness love passion debauch the seal of n.s.f. 5 =6 the

e oath of a neophyte i (old motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a zelator of the a a: to prosecute the great work: which is, to obtain control of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in eight months from this date may i be admitted to the knowledge and conversation of the a a! witness my hand [old motto_ new motto_ this paper is to be returned to the chancellor of the a a through the practicus admitting. a a public

t reward! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the philosophus admitting. a a publication in class d. d. the task of a pract

ard! the oath of a practicus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a philosophus of the a a: to prosecute the great work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the dominus liminis admitting. a a publication in class d. e. the task of a philosophus

philosophus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a dominus liminis of the a a to prosecute the great work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus minr admitting. a a publication in class d. f. the task of a dominus liminis 0. let an

LIBER CORDIS CINCTI SERPENTE

ance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but

lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 2 liber lxv 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there sil

to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the night watch one shall steal close, and grip thee with the secret grip; another liber cordis cincti serpente svb figvra ynda 3 shall privily cast a crown of violets over thee; a third shall greatly dare, and press mad lips to thine. 24. yea! the night shall cover all, the night shall cover all. 25. thou wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sin

am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is fstablished in the void. 26. from the crown to the abyss, so goeth it single and erect. also the limitless sphere shall glow with the brilliance thereof. 27. thou shalt rejoice in the pools of adorable water; thou shalt bedeck thy damsels with pearls of fecundity; thou shalt light flame like licking tongues of liquor of the gods between the pools. 28. also thou shalt convert the all-sweeping air into the winds of pale water, thou shal

sis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fan

LIBER CXCVII STORY OF SIR PALAMEDES

obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. quod he .by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster

ng song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 21 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein. he questions all men of the beast. none answer. is the quest in vain? with oaken crown there comes a priest in samite robes, with hazel wand, and worships at the gilded east. ay! thither ride! the dawn beyond must run the quarry of his quest. he rode as he were wood or fond, until at night behoves him rest .he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined the seamen to

fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, for the dove on ararat i could not, nor i will not, stay .i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon.s wing and claw; its body is one fleece of bloody white, a lamb.s in spring. enough. sir knight, i give thee peace. the knight spurs on, and soon espies a monster coursing on the plain. he hears the horrid questing rise and thunder in his weary brain. this time, to slay

e of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog .god fs wounds (sir palamedes said .what have i done to earn this portion? must i, the clean knight born and bred, sir palamedes, the saracen knight 73 sup with this filthy toad-abortion. nathless he stayed with him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the unknown may lurk within the vile. so he who sought the beauteous breath, desired the goodly gift of grace, went equal into life and death. but oh! the foulness of his face! not here was anything of worth; he turned his back upon the place, sought the blue sky and the green earth, ay! and the lustral sea to cleanse that filth that stank about his girth, the so

e lion-head of rock, towering above all crests and cones that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, sir palamedes, the saracen knight 93 the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quartz ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight.s presumptuous head upon) the devastating avalanche? he knows too much, and cares too little! his wound is more than death can staunch. he can avoid, though by one tittle

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

earisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love. gwhom the lord loveth he chasteneth, and scourgeth every son that he receiveth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, becau

LIBER CXX

which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made light and bright by me. i have given light in the darkness. i have overthrown the devourers. i have sung praises to them that dwell in the darkness. i have raised up those that wept, that had hidden their faces and

LIBER DCCCLX JOHN ST

throughout, which much alleviated the torture of massage. but i could not get steady and easy in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy whe

he apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is r

self, who cannot even make sensible .considerations. for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy.no harm in that!.on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffable crown (a disaster has occurred; viz, a sudden and violent attack of that wh

an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one fountain 1 [published in equinox i (2) as .the psychology

in equinox i (8] liber dccclx 74 you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered toget

LIBER DCLXXI VEL PYRAMIDOS

g of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horro

unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nefer! through the rended veil. i am thyself, with all thy brilliance decked khabs am pekht (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 09.07.2004. transcriber.s notes. this text of liber pyramidos is composited from the two main pub

LIBER GRADUUM MONTIS ABIEGNI

for meditation, but not for pranayaleliber xiii vel gradvvm montis abiegni a syllabus of the steps upon the path v a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the

LIBER III VEL JUGORUM

and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter* is not of tiphereth without, but tipereth within. i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid using some common word, such as .and. or .the. or .but; use a paraphrase. avoid using some letter of the alphabet, such as .t. or .s. or .m; use a paraphrase (i.e. the matter of cerberus. liber iii 2. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each oc

thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii 0. the horse is action. man, rule thou thine action. how else shalt thou master the father and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid lifting the left arm above the waist. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the claws and toot

the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. by some device, such as the changing of thy ring from one finger to another, create in thyself two personalities

LIBER LIBERI VEL LAPIDIS LAZULI

ee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the spring. 5. she lies upon the moss; there is none other but she: 6. art thou not pan? 7. i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, from the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16. give me thy

2. wine jets from her black nipples. svb figvra vii 7 13. i drank wine awhile agone in the house of pertinax. the cup-boy favoured me, and gave me of the right sweet chian. 14. there was a doric boy, skilled in feats of strength, an athlete. the full moon fled away angrily down the wrack. ah! but we laughed. 15. i was pernicious drunk, o my god! yet pertinax brought me to the bridal. 16. i have a crown of thorns for all my dower. 17. thou art like a goat fs horn from astor, o thou god of mine, gnarl fd and crook fd and devilish strong. 18. colder than all the ice of all the glaciers of the naked mountain was the wine it poured for me. 19. a wild country and a waning moon. clouds scudding over the sky. a circuit of pines, and of tall yews beyond. thou in the midst! 20. o all ye toads and ca

; it is a great orgy of worship and bliss. 22. the night falls like a spangled cloak from the shoulders of a prince upon a slave. 23. he rises a free man! 24. cast thou, o prophet, the cloak upon these slaves! 25. a great night, and scarce fires therein; but freedom for the slave that its glory shall encompass. 26. so also i went down into the great sad city. 27. there dead messalina bartered her crown for poison from the dead locusta; there stood caligula, and smote the seas of forgetfulness. 28. who was thou, o casar, that thou knewest god in an horse? 29. for lo! we beheld the white horse of the saxon engraven upon the earth; and we beheld the horses of the sea that flame about the old grey land, and the foam from their nostrils enlightens us! 30. ah! but i love thee, god! 31. thou art

f the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and

LIBER LVII

a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly man

ge of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the

regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar

t the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, o

s better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the

LIBER LXI VEL CAUSAE

e preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet o

vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with armthe sword of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley.s collected works society for the propagation of religious truth 1906

LIBER LXVII THE SWORD OF SONG

nts and hangs (now as i speak a lizard71 lies in wait for light-bewildered flies) 580 585 590 595 600 605 610 615 heaven suffers hell.s pangs, owing to reproaches of bard. ethical and eloquent denunciation of christian cosmogony. 18 the sword of song each life bound over to the wheel72 ay, and each being.we may guess now that the very crystals feel. for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man.s thought in hell itself, bereft of bliss, were less unmerciful than this! no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, or else, to meet man.s subtle foe, god.and oh! infamy of terror! be like him.like him! and for ever! at le

quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum 80 appendix ii that word, and wiping his blade he kissed it and went on, knowing that his luck should now be ill. and ill it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat.s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat .though i be not an ox, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed

her to the fool.s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4

she answered him: i am in the place of the bridge. go thou up higher: go thou where these are not. thereat was commotion and bitter wailing, and the eighth virgin came forth with rent attire and cried the eighth riddle: the sea hath conceived. our father raised his head, and there was a great darkness. the ninth virgin, sobbing at his feet, the ninth riddle: by wisdom. then our father touched his crown and they all rejoiced: but laughing he put them aside and he said: nay! by six hundred and twenty1 do ye exceed! whereat they wept, and the tenth virgin came forth, bearing a royal crown having twelve jewels: and she had but one eye, and from that the eyelid had been torn. a prodigious beard had she, and all of white: and they wist he would have smitten her with his sword. but he would not

. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth .holy virgin of god. said he .what dost thou here? what wilt thou with thy servant. at that she stank so that the air gasped about her, lik

LIBER LXXVIII

clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it

alm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his s

ways represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to

d and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to turn against another without a cause. she rules the heavens from above the last decan of l to above the 20 of a: including thus a part of andromeda. c of d queen of the salamanders. 14 liber lxxviii vii the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar to that of the zelator adeptus minor. benea

rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger fs head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heav

LIBER MMCMXI NOTE ON GENESIS

genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, the manifestor in th elife of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the se

LIBER NU

this is the sixth practice of magick art (ccxx. i. 63. svb figvra xi 5 23. let the aspirant be clad in a single robe. an gabbai h of scarlet wrought with gold is most suitable (the abbai is not unlike the japanese kimono. it must fold simply over the breast without belt or other fastening. ed) this is the seventh practice of magick art (ccxx. i. 61. 24. let the aspirant wear a rich head-dress. a crown of gold adorned with sapphires or diamonds with a royal blue cap of maintenance, or nemmes, is most suitable. this is the eighth practice of magick art (ccxx. i. 61. 25. let the aspirant wear many jewels such as he may possess. this is the ninth practice of magick art (ccxx. i. 63. 26. let the aspirant prepare an elixir or libation as he may have wit to do. this is the tenth practice of magi

inth practice of magick art (ccxx. i. 63. 26. let the aspirant prepare an elixir or libation as he may have wit to do. this is the tenth practice of magick art (ccxx. i. 63. 27. let the aspirant invoke, lying supine, his robe spread out as it were a carpet. this is the eleventh practice of magick art (instruction of v.v.v.v.v) 28. summary. preliminaries. these are the necessary possession. 1. the crown or head-dress. 2. the jewels. 3. the pantacle. 4. the robe. 5. the song or incantation. 6. the place of invocation. 7. the perfume. 8. the elixir. 29. summary continued. preliminaries. these are the necessary comprehensions. 1. the natures of nuit and hadit, and their relation. 2. the mystery of the individual will. 6 liber n v 30. summary continued. preliminaries. these are the meditations

im. 2. the continuous one. 3. the value of the equation n(.n. 4. cremnophobia. 31. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. assertion of kether-point-of-view. 2. reverence to the order. 3. abolition of human will. 4. exercise of true will. 5. devotion to nuit through a beautified life. 32. summary continued. the actual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the infinite. 2. gloss of all h the h

LIBER SAMEKH

or the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censer shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian i

LIBER SEPTEM REGUM SANCTORUM

mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to men! hail unto thee, hail unto thee, sole light in our darkness! hail unto thee through whom alone.)5 may attain unto the brotherhood immortal. deign to guide this aspirant in the straight path& let him not fall into the way of those who err (there is no answer. let us arise& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, for thou

LIBER VII

or the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he sha

LIBER XCV THE WAKE WORLD

meaning the new one that you have had for your baby; and at that moment you find you are living in the first three houses all at once, for you feel the delight of your own dear prince and his love; and the old king stirs in his silence in the first house, and thousands of millions of blessings shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the

into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is joined with the new fairy prince, where dwells a moonlike virgin with an open book, and always, always reads beautiful words therein, smiling mysteriou

LIBER XLIV THE MASS OF THE PHOENIX

bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashed with the sacramental sign! he p

LIBER XV CHYMICAL JOUSTING OF PERARDUA

that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our b

LUCIFERIAN SORCERY

n my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold the c

MACNULTY W KIRK KABBALAH AND FREEMASONRY

1768 he was the master of philanthropic lodge, and the records indicate that he was a member of several lodges under the latter constitution. one of preston's chief interests seems to have been the development of "lectures" catechisms to be recited in lodge for the purpose of instructing brethren in the teachings of the order. these were introduced to the masons of the day at. a grand gala at the crown and anchor tavern in the strand, on thursday, may 21,1772."23 preston had a long, varied, and very distinguished masonic career; during which he continued to develop his lectures; the last versions were published in the period 1806-12. his early lectures seem simply to teach moral principles. the later lectures exhibit a quality which is directly relevant to our subject. a series of discussi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

aming click to enlarge a female hierophant of the mysteries. from montfaucon's antiquities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as follows "upon her head is an episcopal mitre, adorned on the lower part with towers and pinnacles; over the gate of the city is a crescent, and beneath the circuit of the walls a crown of rays. the goddess wears a sort of surplice, exactly like the surplice of a priest or bishop; and upon the surplice a tunic, which falls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion on each side, and holds in its left hand a tympanum, a sistrum, a distaff, a caduceus, and another instrument. in her righ

chair the mohammedan confession of faith, written in arabic. initiation into the rites of mithras, like initiation into many other ancient schools of philosophy, apparently consisted of three important degrees. preparation for these degrees consisted of selfpurification, the building up of the intellectual powers, and the control of the animal nature. in the first degree the candidate was given a crown upon the point of a sword and instructed in the mysteries of mithras' hidden power. probably he was taught that the golden crown represented his own spiritual nature, which must be objectified and unfolded before he could truly glorify mithras; for mithras was his own soul, standing as mediator between ormuzd, his spirit, and ahriman, his animal nature. in the second degree he was given the

d strike the hinges and raise up dead devourers of the living. the guardians of the gates beg her to be patient while they go to the queen of hades from whom they secure permission to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as each successive article of apparel is taken

d appeared and declared himself oppressed by the weight of the sand about his body. the broken beard of the sphinx was discovered during excavations between the front paws. the steps leading up to the sphinx and also the temple and altar between the paws are much later additions, probably roman, for it is known that the romans reconstructed many egyptian antiquities. the shallow depression in the crown of the head, once thought to be the terminus of a closed up passageway leading from the sphinx to the great pyramid, was merely intended to help support a headdress now missing. metal rods have been driven into the sphinx in a vain effort to discover chambers or passages within its body. the major part of the sphinx is a single stone, but the front paws have been built up of smaller stones

represented as a partly nude woman, often pregnant, sometimes loosely covered with a garment either of green or black color, or of four different shades intermingled-black, white, yellow, and red. apuleius describes her as follows "in the first place, then, her most copious and long hairs, being gradually intorted, and promiscuously scattered on her divine neck, were softly defluous. a multiform crown, consisting of various flowers, bound the sublime summit of her head. and in the middle of the crown, just on her forehead, there was a smooth orb resembling a mirror, or rather a white refulgent light, which indicated that she was the moon. vipers rising up after the manner of furrows, environed the crown on the right hand and on the left, and cerealian ears of corn were also extended from

MASTERING WITCHCRAFT

be visualized as a dark, statuesque woman of mature age, robed in russet and green and bearing in her arms a sheaf of golden corn dotted with scarlet poppies. about her ankles and forearms twine green serpents, and her full dark breasts are exposed in the manner of the queens of ancient egypt. her lambent eyes are of dark gold; above her high coif of iron-dark hair she wears a square crenellated crown, like four towers bound together. these are the four castles or watchtowers of witchcraft that stand at the four quarters of the world. beneath her feet lush vegetation springs. behind her, in the mountainside, a giant cavern yawns. great masses of creeper trail over it in places like a curtain. the autumn air is heavy with the scent of new-mown hay, and bees drone lazily in the distance. wi

e discorde, et qui libiter opera facitis et tractibus. quod eat noce! vos conjurase idec nos conjuro et deprecur quod ministrare et consecrare ista imaginem et odid fiat mier alve [victim's name! let the god of wrath now vengefully stab the dagyde into the part of the puppet designated for torment with the words "so mote it be" if the torment be one of head pains or loss of hair, stab it into the crown of the head; stomach or heart pains, into the central body; rheumatism in the limbs, a dagyde to each extremity; and so on. should general wasting away be required, the traditional method of accomplishing this is by transfixing with a single dagyde through the heart, and then dissolving the image slowly in fire if it is made of wax, water if of clay. after the immolation has been accomplishe

g dish glowing on top of the altar should it be indoors, or a balefire blazing in the centre should it be outdoors. all the magical witch implements should be present. both masculine and feminine aspects of power will have been invoked, perhaps by the eko azarak formula and the hertha chant. the grand master will be wearing his horned helmet or animal mask, with the torch or candle blazing at its crown. he and the rest of the coven should be standing within the circle. the candidate should be led by the officer, or summoner, to the northern perimeter, already robed and fully blindfolded or "hoodwinked" and divested of all metal artifacts. at this point, one of the coven, previously selected, should with the point of his or her athame or coven sword touch the candidate upon the breast and c

zed images of the lord and lady; the christ child legend is built upon that of the rebirth of the sun, the light of the world. candlemas (february 2) is the feast of st. bride or brigid, a celtic name for the goddess, and corresponds to the roman yearly inauguration of the vestal fire. it is a celebration of the waxing light, and the high priestess, or indeed, all the coven, may each don a candle-crown for the ritual dances. the vernal equinox, or lady day, again a reference to the goddess, has all the trappings of traditional easter (the word "easter" in fact is but a modernization of bostra, the name of an anglo-saxon dawn goddess cognate with the classical eos) beltane, cetshamain, or roodmas, as it was christianized has as its theme the may day ceremonies still practised throughout rur

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ing but the wonders of figure 2. circle for operations of the art the key of solomon page 20 thy law, a good angel for our guardian; remove from us every adverse power; preserve us from evil and from trouble; grant, o lord, that we may rest in this place in all safety, through thee, o lord, who livest and reignest unto the ages of the ages. amen. let the master now arise and place upon his head a crown made of paper (or any other appropriate substance, on the which there must be written (with the colours and other necessary things which we shall describe hereafter, these four names agla, aglai, aglata, aglatai. the which names are to be placed in the front, behind, and on either side of the head. furthermore, the master ought to have with him in the circle, those pentacles or medals which

d, strong and powerful, will chase ye and constrain ye, being glorious over all things; he will compel ye, both ye and the prince of darkness. come ye, come ye, angels of darkness; come hither before this circle without fear, terror, or deforthe key of solomon page 34 mity, to execute our commands, and be ye ready both to achieve and to complete all that we shall command ye. come ye, then, by the crown of the chief of your emperors, and by the sceptres of your power, and of sid, the great demon, your master; by the names and in the names of the holy angels who have been created to be above you, long before the constitution of the world; and by the names of the two princes of the universe, whose names are, ioniel and sefoniel; by the rod of moses, by the staff of jacob; by the ring and seal

y of these things escape thee, or if thou despiseth them, never shalt thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its walls but through its gates. how to render oneself invisible. make a small image of yellow wax, in the form of a man, in the month january and in the day and hour of saturn, and at that time write with a needle above the crown of its head and upon its skull which thou shalt have adroitly raised, the character following (see figure 5) after which thou shalt re-place the skull in proper position. thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt have killed, the following words and characters (see figure 6) thou shalt then go and suspend the said figure by one of thy hairs from

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

nd set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying: o lord adonai, who hast formed me thine unworthy servant in thine image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place. o most powerful and ineffable god

use sometimes they shall even die. the disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his disciples into a secret place purified and clean, where he must strip them entirely naked: after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desi

or boots should be made of white leather, on the which should be marked the signs and characters of art. these shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be prepared, polished, brightened, and cleaned. besides this, the master of the art should have a crown made of virgin parchment paper, upon the which should be written these four names: yod, he, vau, he, in front; adonai behind; el on the right; and elohim on the left (see figure 57) these names should be written with the ink and pen of the art, whereof we shall speak in the proper chapter. the disciples should also each have a crown of virgin paper whereon these divine symbols should be mark

of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-qadesh or the intelligences of the divine tetragram, whose letters are symbolized by the mysterious animals in the prophecy of ezekiel. their empire is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, the demons of revolt and of anarchy, whose two chiefs, eve

nables us to communicate with the superior spirits by the contemplation of the laws of nature and the study of the holy numbers (here king solomon addresseth himself to his son, roboam: do thou, o my son roboam, remember, that the fear of adonai is only the beginning of wisdom. keep and preserve those who have not understanding in the fear of adonai, which will give and will preserve unto thee my crown. but learn to triumph thyself over fear by wisdom, and the spirits will descend from heaven to serve thee. i, solomon, thy father, king of israel and of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, be

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

e part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spirit in this order is paimon, a great king, and very obedient unto lucifer. he appeareth in the form of a man sitting upon a dromedary with a crown most glorious upon his head. there goeth before him also an host of spirits, like men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all arts and sciences, and other secret things. he can

upon a pale-coloured horse. he knoweth the virtues of herbs and precious stones, and can transport men suddenly from one country to another. he ruleth over 30 legions of spirits. his seal is this which is to be worn as aforesaid (19) sallos- the nineteenth spirit is sallos (or saleos. he is a great and mighty duke, and appeareth in the form of a gallant soldier riding on a crocodile, with a ducal crown on his head, but peaceably. he causeth the love of women to men, and of men to women; and governeth 30 legions of spirits. his seal is this, etc (20) purson- the twentieth spirit is purson, a great king. his appearance is comely, like a man with a lion s face, carrying a cruel viper in his hand, and riding upon a bear. going before him are many trumpets sounding. he knoweth all things hidden

here be under his command 19 legions of spirits. his seal is this, etc (28) berith- the twenty-eighth spirit in order, as solomon bound them, is named berith. he is a mighty, great, and terrible duke. he hath two other names given unto him by men of later times, viz: beale, or beal, and bofry or bolfry. he appeareth in the form of a soldier with red clothing, riding upon a red horse, and having a crown of gold upon his head. he giveth true answers, past, present, and to come. thou must make use of a ring in calling him forth, as is before spoken of regarding beleth.17 he can turn all metals into gold. he can give dignities, and can confirm them unto man. he speaketh with a, very clear and subtle voice. he governeth 26 legions of spirits. his seal is this, etc (29) astaroth- the twenty-nint

; and also of the voice of the waters. he giveth true answers of things to come. he was of the order of angels, but now ruleth over 30 legions of spirits infernal. his seal is this, which wear thou, etc (54) murmur, or murmus- the fifty-fourth spirit is called murmur, or murmus, or murmux. he is a great duke, and an earl; and appeareth in the form of a warrior riding upon a. gryphon, with a ducal crown upon his head. there do go before him those his ministers, with great trumpets sounding. his office is to teach philosophy perfectly, and to constrain souls 22 or warrior. 23 thus expressed in the codices. deceased to come before the exorcist to answer those questions which he may wish to put to them, if desired. he was partly of the order of thrones, and partly of that of angels. he now rul

of foes. he giveth true answers of divinity, and of the creation of the world. he is very faithful unto the exorcist, and will not suffer him to be tempted of any spirit. he governeth 20 legions of spirits. his seal is this, etc (56) gremory, or gamori- the fifty-sixth spirit is gremory, or gamori. he is a duke strong and powerful, and appeareth in the form of a beautiful woman, with a duchess s crown tied about her waist, and riding on a great camel. his office is to tell of all things past, present, and to come; and of treasures hid, and what they lie in; and to procure the love of women both young and old. he governeth 26 legions of spirits, and his seal is this, etc (57) ose, or voso- the fifty-seventh spirit is oso, ose, or voso. he is a great president, and appeareth like a leopard

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat format by benjamin rowe, june, 1999. typeset in adobe caslon ars nova 1 introduction th

MEANING OF MASONRY

ings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to

d with a view to elevating the imagination beyond the visible level and fitting the mind for the apprehension of ultra-physical form and beauty. even athletic exercises were made to subserve the same purpose; wrestling and racing were not vulgar sports; they were regarded sacramentally, as the type of combats the soul must engage in against the competition of the fleshly desires; and the victor's crown of laurel or olive was the emblem of wisdom and illumination resulting to him in whom th e spirit conquers the flesh. thus every intellectual and physical interest was made subservient to the one idea of separating the soul from material bondage and was purposely of a purifying or "cathartic" nature that should cleanse the thoughts and desires of the aspirant and make him white within and wi

MICHAEL FORD A RITE OF THE WEREWOLF

ter return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin

MICHAEL FORD BOOK OF CAIN

cus, vox barathrum toph prepared march 22nd, known as the day of rebellion of set against osiris. succubus publishing phosphorus inner publications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell from the heavens as a great star, enthroned with the emerald crown of the highest aethyr, came down blazing as a fiery meteor. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke s

d life. i remember my father as possessing adam who rode my mother eve as the dragon, driving deep within her core, enflamed with the spirit of lilith. these were my earth parents, but it was the blood of azazel called often samael and lilith which flows in my veins. it was this passion and possession which brought me into being, the first born of witch blood in the circle of the dragon s emerald crown. azazel gathered all in this secret place, which was of fire and blackened earth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacre

MICHAEL FORD WITCHMOON

l, under my joy filled eye, wandering the wondrous night beneath the moonlit sky. to me! to me! io baphomet" a call unto baphomet, the black shadow of the sabbat "in silence the mirror becomes black with my many forms of i, whispered and howled in the congress of the witches conclave i am this form, known in the whole as the desire of all manes of past and that very desire of the body of lust the crown of blackened flame between the horns of the goat is but my sign of the star joined in algol, that lucifer breathes in this very source of being. throught my hands, the point of will which is as above and so below, acts as the vision through the gates of hell and heaven, this dual ecstasy is the gateway of my eyes, burning in the flame of azazel. 72 72 as within the light of hekate, thus our

wisdom) but the moon as well. lughnasadh has its roots primarily within the celtic culture which later surfaced and transferred into what is now known as the independent witches sabbat witchcraft and wicca. the essence of this sabbat is the brightness of the sun and the beauty of nature in its living aspect. lucet/lucifer is azazel the fire djinn, he who is brought unto earth wearing the emerald crown. lugh is represented as the leader of tuatha de danann which translates "people of the goddess dana. the people of ireland record a great battle in their ancient texts between lugh and tuatha de danann against the fomors and their leader, balor. lugh and his people were victorious, thus banishing the fomors further within the shadows in which they dwelt. approach the festival of lughnasadh a

n the body. envision the self in present and direction or path from which you may become. three: the binding to the luciferic path of the adversary, the dedication to the great work of becoming. this may be conducted by ones own initiatory ritual, and the bornless one ritual of ascension. conduct these workings of high magick until the flaming swords of the seraphim reveal the path of the emerald crown of lucifer, that in holy light of the cunning fire shall you become in the illumination of seth. four: the earthly journey of the sorcerer, the path of the adversary and devil in flesh. the individual shall move through the dual ecstasies to work with both shadow and light. this is the development of the bestial and angelic familiar; the holy guardian angel and evil genius-congressus cum dae

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he technological mastery that they possessed. even in hebrew, forinstance, the root nhsh, that is, serpent means to decipher, to find out, implying thatthe nephilim were scientists. the opposing sides both used and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon w

fjehovah and the sons with the elohim.elohim, comes from ellu, meaning the shining ones. shining ones is an ambivalentterm used for both the nephilim and their first born. the shining ones are often depictedwith horns on their heads. this was a symbol of wisdom, but also of rulership. this is whyshamans, priests, and kings adopted the convention of wearing horns also, especially in theform of the crown. this was to primarily indicate that they were descendants of either theatlanteans or the lemurians and were endowed with power. michelangelo sculpted moseswith horns on his head to indicate his blood-bond to the ante-diluvian kings.every scholar must be aware that there are two distinct styles two schools, so to speakplainly traceable in the hebrew scriptures: the elohistic and the jehovist

down from antique periods and the theme of bloodline is clearly implied. but humanrather than divine politics are evidenced, for no god worthy of veneration could be theauthor and conveyor of such powers. many kings claimed descent from the ancientbloodlines. charlemagne, for instance, used the title david to indicate his descentfrom the israelite king of jerusalem.kings wore crowns, and the word crown comes from cronus (kronos, janus, crom, chaos,etc) which was the ancient name for the planet saturn. somehow, the planet saturn and itssymbolism became confused with that of tiamat, which was thought to be the second sunthat fell to earth. kings of the earth were said to rule as saturn, or for saturn. the hebrewsidentified saturn with lucifer or satan, god of restriction, materialism, negati

ng the masses incheck, as well as helping them lose their senses and commit slow suicide, concerns thepurveyance of alcoholic beverages called spirits in taverns and inns. this customwas started under the tax exempt knights templars who opened most of the inns inengland. these dens all have patently occult names (like green dragon, or blackhorse, raven's head, red lion, plough and stars, rose and crown, etc. they alsocommonly bore the name arms to commemorate that they were established by themilitary orders. they were also known down through history as venues for all kinds ofrevolutionaries and malcontents (see daphne du mauriers jamaica inn. and the cultof hallucinogens has been growing stronger for generations. they still provide one ofthe best means of creating family dislocation and pe

use they have forgotten the manner in which pluto-crats exercise control and the comparative freedom and wealth they have enjoyed formillennia. naturally, when one looks at the complexity of urban life, it does seemimprobable that some secret society can just move in, as it were and take over. butwe forget that the very cities and nations are their creations, that ordinary man wasimpinged upon by crown and gown for centuries, living in villages from which henever strayed, except in the service of his feudal lords. the life of rural and agricul-tural man was certainly not his own. we forget that due to the suppression of historicaldata the pedestal of the present centuries does not provide a very good vantage pointfor reviewing the past. given the structure of pre-industrial society, nothin

MICHAEL W FORD THE VAMPIRE GATE

lishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again through a cycled, repetitive motion of spiral force. this serpent power will establish power in your astral body. 4. begin a careful focus of this light within your ajna center between the eyes. imagine this black flame burn so great that it cast a long shadow on all around you. you are the greatest light bearer of them all. now

body. 4. begin a careful focus of this light within your ajna center between the eyes. imagine this black flame burn so great that it cast a long shadow on all around you. you are the greatest light bearer of them all. now you can see there is no other being as bright as you alone and without any other god. does it feel so bad after all? 5. do not allow this great light to expand higher than your crown chakra, you are not stop the process of self-deification, but later test it and strengthen it. imagine this light can awaken others, that you are fair and beautiful. that there is a strong reason for all love and happiness to surround you. 6. this essence of the black flame, this light, as it grows brighter will begin to cast darker shadows, but also magnify darkness around you until your bo

r, as this is against common vampyric workings. in this part we will explain the chakras and the subtle bodies. it is important to note before beginning that among psychic vampires with two trains of thought in terms of predatory spiritualism. some may wish to absorb energy through the ajna chakra and the sacral chakra 42 these relate to specific daevas associated with the path. chakra seven: the crown chakra-ahirman self-knowledge and identity. this is the crown chakra that relates to consciousness as pure awareness, the power of self as god. it is a connection to the greater world beyond, to a timeless, immortal spirit. devouring- achieves ease of identity, hunger becomes greater if not balanced. draining should be conducted in deep sleep cycles. non-devouring (self work- wisdom, lucifer

MICHAEL WYNN THE SOUL TRAVELERS

ings. asmodeus, like lilith, has also approached the gates of sheol. i can t believe it s not fiction: asmodeus gabriel watchmen ashtaroth [5.8] ashtaroth is one of the angels that fell from heaven with azazel. this demon, who is one of the princes of hell, inspires laziness and teaches the liberal arts. his description is that of a man pale as death, with jet-black eyes without pupils, wearing a crown, holding a serpent, and riding an infernal dragon. he is also an angel/demon mix and is considered an initiator, and can aid the magician with spiritual development. i have heard it remarked that ashtoroth is simply a male emanation of the goddess ishtar, who is lilith. it has also been reiterated that this spirit works closely with asmodeus for quite a few magical operations, like fortunete

MORALS AND DOGMA

eck of the universe, every wind of heaven strikes into his blood the coldness of death; his soul floats away from his body like the melody from the string. day and night, like dust on the wheel, he is rolled along the heavens, through a labyrinth of worlds, and all the creations of god are flaming on every side, further than even his imagination can reach. is this a creature to make for himself a crown of glory, to deny his own flesh, to mock at his fellow, sprung with him from that dust to which both will soon return? does the proud man not err? does he not suffer? does he not die? when he reasons, is he never stopped short by difficulties? when he acts, does he never succumb to the temptations of pleasure? when he lives, is he free from pain? do the diseases not claim him as their prey?

oos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it is abundant as a bush in the desert of thur: and of it the "crown of thorns" was composed, which was set on the forehead of jesus of nazareth. it is a fit type of immortality on account of its tenacity of life; for it has been known, when planted as a door-post, to take root again and shoot out budding boughs over the threshold* every commonwealth must have its periods of trial and transition, especially if it engages in war. it is certain at some time to

the sacerdotal art" and "the royal art" in egypt, greece, and rome, it could not but share the greatnesses and decadences of the priesthood and of royalty. every philosophy hostile to the national worship and to its mysteries, was of necessity hostile to the great political powers, which lose their grandeur, if they cease, in the eyes of the multitudes, to be the images of the divine power. every crown is shattered, when it clashes against the tiara. plato, writing to dionysius the younger, in regard to the nature of the first principle, says "i must write to you in enigmas, so that if my letter be intercepted by land or sea, he who shall read it may in no degree comprehend it" and then he says "all things surround their king; they are, on account of him, and he alone is the cause of good

ration ever given of the grand arcanum, of that secret whose revelation would overturn earth and heaven. let no one expect us to give them its explanation! he who passes behind the veil that hides this mystery, understands that it is in its very nature inexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither inte

s, the easy sensations, the bright thoughts, the quiet reveries, the throngs of kind affections in which life flowed on, bearing us almost unconsciously upon its bosom, because it bore us calmly and gently. life is not only good; but it has been glorious in the experience of millions. the glory of all human virtue clothes it. the splendors of devotedness, beneficence, and heroism are upon it; the crown of a thousand martyrdoms is upon its brow. the brightness of the soul shines through this visible and sometimes darkened life; through all its surrounding cares and labors. the humblest life may feel its connection with its infinite source. there is something mighty in the frail inner man; something of immortality in this momentary and transient being. the mind stretches away, on every side

MOTTA MARCELO THE COMMENTARIES OF AL

nly after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must spea

owledge go aright. the "old time" is the aeon of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality, and is therefore relative. any proposition of knowledge may be written 'arb 'a has the relation r to b. now if a and b are identical, the proposition conveys no knowledge at all. if a is not identi

l to avoid interference with their kingdoms. low men, not being aware of their true wills, tend to invade the prerogatives of others with tiresome frequency. from fighting to make them masters like us' to 'fighting to save them from themselves' to 'dying for their sins' the distance is minimal. you cannot 'make' a king note the word in capitals. a king makes himself a king is a man who 'wears the crown; and the crown has, of course, always been the symbol of an activated sahashara. unless the symbol stands for reality, the man is a 'king' but in name. no church can make a king, no parliament can make a king. the king is, first of all, king of his own soul. next he may or may not be ruler over other men. the entire concept of kingship has been vitiated by two thousand years of dogma. it mak

uch as "the king is royally drunk today" undoubtedly, they were a bit tipsy themselves. whenever the word king is used, there arises in the imagination of a 'low man' an image of arrogant and ruthless power. he envisions a juggernaut ready to step all over him. this is what he wants, and this is what he usually gets, but not from a king he gets it from a wretch like himself, and were he to wear a crown he would be a sadistic tyrant, just as now he is a masochistic slave. there follow a few technical interpretations of this verse "hermits: this refers, of course, to the third grade of thelemites, for which see chapter one, vv. 40-4 1 "now think not to find them" etc, means that now, that is, in this aeon, a hermit is not to live in seclusion. the hermits of thelema must live in the world wi

hapter one, vv. 40-4 1 "now think not to find them" etc, means that now, that is, in this aeon, a hermit is not to live in seclusion. the hermits of thelema must live in the world without being of the world. this, by the way, is in harmony with the ancient rule of the so-called "rosicrucians. it should be axiomatic that the men most fit to govern ought to be those most hesitant to do so. a king's crown is a crown of thorns if he is a good man and an honest king. the tao teh king that handbook of sensible government is at pains to make this clear. one of the sheerest wastes of the past aeon was that those men most fit to occupy responsible positions were so disgusted by the animalism and stupidity of their fellowmen that they withdrew into desert regions and spent their lives in silent medi

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

asury and the laws of the state. rhea (ops. rhea, the wife of cronus, and mother of zeus and the other great gods of olympus, personified the earth, and was regarded as the great mother and unceasing producer of all plant-life. she was also believed to exercise unbounded sway over the animal creation, more especially over the lion, the noble king of beasts. rhea is generally represented wearing a crown of turrets or towers and page 19 seated on a throne, with lions crouching at her feet. she is sometimes depicted sitting in a chariot, drawn by lions. the principal seat of her worship, which was always of a very riotous character, was at crete. at her festivals, which took place at night, the wildest music of flutes, cymbals, and drums resounded, whilst joyful shouts and cries, accompanied

ing words, and following the directions she gave him, phaethon quickly wended his way to his father's palace. as he entered the palace of the sun-god the dazzling rays almost blinded him, and prevented him from approaching the throne on which his father was seated, surrounded by the hours, days, months, years, and seasons. helios, who with his all-seeing eye had watched him from afar, removed his crown of glittering rays, and bade him not to be afraid, but to draw near to his father. encouraged by this kind reception, phaethon entreated him to bestow upon him such a proof of his love, that all the world might be convinced that he was indeed his son; whereupon helios desired him to ask any favour he pleased [65]and swore by the styx that it should be granted. the impetuous youth immediately

ecious stones, which reflected the rays of the sun. and now helios, seeing his sister, the dawn, opening her doors in the rosy east, ordered the hours to yoke the horses. the goddesses speedily obeyed the command, and the father then anointed the face of his son with a sacred balm, to enable him to endure the burning flames which issued from the nostrils of the steeds, and sorrowfully placing his crown of rays upon his head, desired him to ascend the chariot. the eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. wildly they rushed out of their accustomed track, now soaring so high as to threaten the heavens with destruction

halls, formed for zeus the [100]far-famed agis, and erected the magnificent palace of the sun. he also created the brazen-footed bulls of aetes, which breathed flames from their nostrils, sent forth clouds of smoke, and filled the air with their roaring. among his most renowned works of art for the use of mortals were: the armour of achilles and aneas, the beautiful necklace of harmonia, and the crown of ariadne; but his masterpiece was pandora, of whom a detailed account has already been given. page 108 there was a temple on mount etna erected in his honour, which none but the pure and virtuous were permitted to enter. the entrance to this temple was guarded by dogs, which possessed the extraordinary faculty of being able to discriminate between the page 109 righteous and the unrighteous

e goddess of victory, was the daughter of the titan pallas, and of styx, the presiding nymph of the river of that name in the lower world. in her statues, nike somewhat resembles athene, but may easily be recognized by her large, graceful wings and flowing drapery, which is negligently fastened on the right shoulder, and only partially conceals her lovely form. in her left hand, she holds aloft a crown of laurel, and in the right, a palm-branch. in ancient sculpture, nike is usually represented in connection with colossal statues of zeus or pallas-athene, in which case she is life-sized, and stands on a ball, held in the open palm of the deity she accompanies. sometimes she is represented engaged in inscribing the victory of a conqueror on his shield, her right foot being slightly raised a

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

f modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor to christianity in ancient rome. the gnostics believed that

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

tional politics. it 80 the origins of freemasonry from ancient times to the middle ages falls into the framework of the struggle, ongoing at the time, between the king and the feudal authorities. the temple was in fact a sovereign entity of great power; its domains, great in number, with their own legal, political, and social armatures, formed autonomous enclaves inside the territory ruled by the crown. at the end of the thirteenth century, the templars owned almost a third of paris, a vast part of the city that escaped royal jurisdiction and authority. the jurist guillaume de nogaret was especially concerned with defense of the french monarchy. his purpose was the pursuit of national unity under the sole authority of the king. it is not possible to take seriously the accusations of heresy

ize how questions of a political and social nature could be the subjects of discussion in these organizations. nor should we look elsewhere for the reasons they sometimes incited especially in france the distrust of royal authority, all the more so because they often had eminent figures among their membership, speculative freemasonry 223 which made them seem even more dangerous in the eyes of the crown* this means simply that the operative concerns of the trades were always combined with concerns of a speculative nature. they were inseparably joined, at least in their original forms, when it was difficult to draw a line of demarcation between the temporal and the spiritual, between the craft and the sacred. this fact was of vital importance to the mason's craft because of the knowledge and

independence of the lodges as a whole led to the formation of certain lodges composed solely of nonoperative members. the first such case cited is the lodge constructed in 1702 by eight land owners in the village of haugfool, near galashiels.6 in england, the situation began to change noticeably after 1607, the year in which james i named inigo jones the general intendent of the buildings of the crown, a title that gave him authority over the entire corporation of masons. just like lord sinclair, inigo jones had been smitten in italy by the style of andrea palladio and had taken to heart the desire to transplant it to england. to achieve this, he organized lodges on the model of the italian academies, where skilled instructors could give lessons in architecture based on the principles of

ed to be incompatible with that of the catholic religion. the autonomy of french masonry what was to happen in france in 1738, the eldest daughter of the church ruled by the descendent of saint louis and the land where the scottish lodges, faithful to catholicism, remained in the majority? not what we are likely to imagine. the kingdom of france ignored the pope. the king, after all, received his crown from god. all justice issued from him. the papal bull was not registered by the parliament of paris as required by the fundamental laws of the kingdom in order for it to be applicable in france. lex non promulgata non obligat. the bull remained a dead letter for the french lodges. it was determined that french freemasonry should be independent and catholic. so it should therefore come as no

NECRONOMICON ALAZIF

his bidding in ye world. call them forth whenever thou shall have need of anything and they shall grant their powers unto ye when ye shall call them with the incantations and make their sign. al azif page 12 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 his globes have diverse names and appeareth in many forms. the first is gomory, who appeareth like a camel with a crown of gold upon his head. he commandeth twenty-six legions of infernal spirits and giveth the knowledge of all magical jewels and talismans. the second splrit is zagan, who appeareth like a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions

all magical jewels and talismans. the second splrit is zagan, who appeareth like a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. th

NEW WORLD ORDER OR OCCULT SECRET DESTINY

to man, from the hierarchy is the expediting of the spiritual evolution, to transform their nature into a god-like superman. the serpent caused the fall in the garden of eden by giving eve this very same message. man is a god in the making. and as the mystic myths of egypt, on the potter s wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood (manly p. hall, the lost keys of freemasonry, p. 92) european mysticism was not dead at the time the united states of america was founded. the hand of the mysteries controlled in the establishment of the new government for the signature of the mysteries may still be seen on the great seal of the united states of america. careful analysis of the seal discloses a mass of occult and

ONYX TABLET OF SET

existence has become droll for him and more ridiculous from our viewpoint. those of us who know him, see him as the child that he is, unable to grow further and unable to expand his consciousness beyond his belly button or his computer button. mental and "spiritual" growth for man has stopped! he is dead- or dies slowly before our eyes. perfection in man can be attained. the wearer of the double crown is proof of this premise. in order for the elect to begin to realize that goal, they must begin the journey into night; the darkness of their own universes, they must face maat alone. they must go through a total transformation. to wear a pentagram of set and read all of the books does not cut it. the elect must live the magic, be the magic, and use the magic until each one's past existence

PHILIP NEIL MYTHS LEGENDS EXPLAINED

gods (see pp. 14 15. it was her magic arts that enabled her to restore the breath of life to the mummified osiris, and to aid her son horus in his duels with seth. the story of isis and osiris tells of a death and resurrection that mirrors the harvesting of grain and its regrowth from seed; miniature figures of osiris filled with seed kernels were placed in egyptian tombs as a promise of rebirth. crown osiris wears the atef crown, a tall crown with two side plumes, designating kingship. lost eye horus has lost his left eye (the moon. it was put out in his struggles with seth, whom he had castrated. dead king osiris is represented here as a mummified king; in his role as culture hero he was regarded as having been a real king at the beginning of egyptian civilization. the royal family of th

atyrs the satyrs were spirits with some goatlike characteristics, not least their uninhibited lust. dionysus himself was the father of the phallic god priapus, by the goddess aphrodite (venus. ariadne the daughter of minos and pasipha, ariadne is wearing a bridal wreath, given to her by dionysus. it had belonged to his stepmother, the sea nymph thetis (see p. 25. when ariadne died, the chaplet, a crown of seven stars, became the corona borealis. cherubs the cherubs here may represent dionysus and ariadne s future sons: oenopion, thoas, staphylus, latromis, euanthes, and tauropolus. pan pipes dionysus and ariadne 59 crown of ivy and vine dionysus was the first to wear a crown, and is rarely seen without his crown of ivy and vine. he usually holds a thyrsus, a rod which is also twined round

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lucifer. as with all beings of light and will, a great fire emerged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathe

hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine and the hidden light is destined" the other angels still remained unconscious, threatening to enter the great abyss of non-form if such would

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

esired to absorb the rite of memphis and so wipe out what it considered an anomaly and a disgrace to the craft. according to brother dudley wright, all doubt as to the illegality of the antient and primitive rite had been settled on april b c and b d, b i h b,when a concordat was arrived at between the ancient and accepted rite for england, wales, and the dominions and dependencies of the british crown, the grand lodge of mark mater masons of england,wales, etc, and the great priory of the united religious and military orders of the temple of england and wales, by which any member of these three bodies becoming or continuing a member of the antient and primitive rite was ipso facto excluded from any or all of these bodies.33 despite this decree, a charter was granted, in b i h c, for a sov

PROMETHEUS

liad "the titanes had children. atlas (who holds the sky on his shoulders, prometheus, epimetheus, and menoitios (whom zeus struck with a thunderbolt in the titane battle and confined to tartaros, were all sons of iapetos and asia -apollodorus 1.8 -9 "when it came time for the birth, prometheus (or hephaistos, according to some) by the river tiron struck the head of zeus with and ax, and from his crown athene sprang up, clad in her armor -apollodorus 1.20 "prometheus, after forming men from water and earth, gave them fire, which he had hidden in a stalk of giant fennel to escape the notice of zeus. when zeus found out, he ordered hephaistos to rivet the body of prometheus to mount kaukasos, a skythian mountain, where he was kept fastened and bound for many years. each day an eagle would fl

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

t are the source for every quality and characteristic that exists. all other qualities and characteristics are merely derivatives of these ten. these qualities are called the ten sefirot. each sefirah subdivides into ten and those in turn also subdivide into ten, etc. ad infinitum. everything that exists derives from the combinations and divisions of these qualities. the ten sefirot are: 1. keter crown 2. chochmah wisdom 3. binah understanding 4. chesed kindness 5. gevurah might 6. tiferet beauty 7. netzach conquest 8. hod majesty 9. yesod foundation 10. malchut kingdom the three upper sefirot (mochin brains) the first set of sefirot is called the three upper sefirot. this is because they correspond to the intellectual faculties. they are also called mochin (brains. they are: keter (crown

ssence of ohr ein sof before tzimtzum, and thereby gives continued existence to the world. this is the awakening of keter of malchut of ohr ein sof (the pleasure and desire for kingship in the infinite light) and is called "ana emloch (i shall be rule) as explained before. this pleasure and desire for kingship is the first of the ten sefirot of malchut. it, therefore, is called keter malchut (the crown of kingship. as mentioned previously, malchut corresponds to the faculty of speech and action, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof kol

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

my head. h2 for abba is always [associated with] the right side, and ima the left. the letters of the word for gin the beginning h [bereishit, beit-reish-alef-shin-yud-tav] may thus be rearranged to spell gon the first of tishrei h [beit-alef tav-shin-reish-yud. 1 tikunei zohar 6 (23a. 2 song of songs 2:6. the arizal on parashat bereishit 12 although the world was created on the 25th of elul, the crown of creation was the creation of man, who was created on the sixth day, or the 1st of tishrei. the whole six-day creative process may thus be viewed as a preparation for what happened on the 1st of tishrei, and therefore the world may be spoken of as having been truly or fully created in tishrei. tishrei is the beginning of the cold half of the year, in contrast to nisan, which is the beginni

day, or the 1st of tishrei. the whole six-day creative process may thus be viewed as a preparation for what happened on the 1st of tishrei, and therefore the world may be spoken of as having been truly or fully created in tishrei. tishrei is the beginning of the cold half of the year, in contrast to nisan, which is the beginning of the warm half. the holidays of tishrei emphasize human effort, to crown g-d king (rosh hashanah, to achieve atonement for man fs sins (yom kippur, to rejoice in g-d fs protection, to achieve joy in his service, and unity in his people (sukkot, and to elicit divine revelation through the study of the torah (shemini atzeret.simchat torah. the holiday of nisan.pesach.in contrast, emphasizes g-d fs initiative (in taking us out of bondage. thus, the cold half of the

and the second hei to asiyah. there are actually three ways of spelling out the letter hei (i.e, with an alef, a hei, or a yud, as we have seen. but the most gnatural h way of spelling it out is evidently with another hei. the world of yetzirah [alluded to by the vav of the name havayah] had not yet been revealed, for that indeed was the original intention, i.e, that gthe woman of valor [be] the crown of her husband. h8 just as the crown is higher than the king who wears it, the woman of valor is higher (i.e, precedes) her husband. in this context, the woman of valor is the final hei, asiyah, and the husband is the vav, yetzirah (recall that the vav and final hei of the name havayah also refer to the archetypal husband and wife, z feir anpin and nukva) this is the permutation of the name

mankind [to answer these questions] know that adam, before he sinned, was not physical. his was clothed in light, and he encompassed all [the spiritual] worlds. his head was in atzilut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the

e fourth blessing of the sabbath amidah, which is the only one that refers specifically to the sabbath, is associated with the name kah adni. it is also known that the sabbath is associated with yesod, which is called the seventh. normally, we associate the sabbath with malchut, the seventh midah. however, in the context of z feir anpin, malchut is not truly a separate sefirah, but is called gthe crown of the yesod, h associated physically with the glans of 1 2:92a, in raya mehemna. 2 exodus 20:8. the arizal on parashat lech lecha 69 the male reproductive organ. malchut comes into its own only as the full partzuf of nukva. thus, the gseventh h of the midot within z feir anpin.and therefore, the sabbath as well.can still be considered to be part of yesod.3 therefore, the numerical value of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ss light, there manifests what is called the tree of if ca balisthsa ve produced a convekonal glyph indicating thereupon ten numerations or sephiroth which are the branches of that tree growing or evolving <24> within space, ten different modes of the manifestation of its radiation- ten varying degrees of but one ubiquitous substance-principle. the first of these numerations is called kether, the'crown, and is the first manifestation from the unknown, a concentration of its infinite light. as the radiant apex of this heavenly tree, it is the deepest sense of selfhood and the ultimate root of substance. it constitutes the divine centre of human consciousness, all the other principles which comprise what we call man being rather like so many layers of an dnion around a central core. from thi

real, or physical, has its own laws, conditions, and "times" if one may borrow terminology from dunne's experiment with time. the distinction between them is one of quality and density of substance. the difference may well be one of dimension, besides representing different type-levels of consciousness, the "lower" worlds or sephiroth being interpenetrated or held by the "higher" thus kether, the crown, is inmalkuth, as one axiom puts it, by virtue of the fact that its substance is of an infinitely rare, attenuated, and ethereal nature, while malkuth, the physical universe is enclosed within the all-pervading spirit which is kether in precisely the same way that dunne conceives time no. 1, to be enclosed or contained, or moving as a field of experience, within serial time no. 2. so far as

hat is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the gra

o wind can extinguish, which burns without wick or fuel" being "brought to the light" then is a very apposite description of the <38> function of initiation. it is the great work. there is no ambiguity in the conception of the rituals, for it appears throughout the entire work from neophyte to adeptus minor and perhaps beyond. for the path is a journeying upwards on the ladder of existence to the crown of the tree of life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the clear light. as we know, the experience of the rising of the light in both vision and waking state is common to mystics of every age and of every people. it must be an experience of the greatest significance in the treading of the path because its appearance seems a

tion in order that illumination ensuing from the magical work may not prodice fanaticism and pathology instead of adeptship and integrity. balance is required for the accomplishment of the great work'%quiiib um is the basis of the soul" heref fore, the four grades of <50> earth, air, water and fire plant the seeds of the microcosmic pentagram, and above them is placed, in the portal ceremony, the crown of the spirit, the quintessence, added so that the elemental vehemence may be tempered, to the end that all may work together in balanced disposition. these grades are therefore an important and integral part of the work, despite shortsighted hostile criticism. to compare them, however, with those which precede and follow, is symptomatic of an intellectual confusion of function. it is rather

REGARDIE TALISMANS

simple schema. some of the symbols on the tarot cards could be reproduced to great advantage on the talismans, if the student wishes. for instance, if he were making a talisman to produce pleasure and joy, the ace of cups in any of the conventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally means evoked strength would be an ideal symbol to transpose on the blue circle of vayu. the need for change in an otherwise dull poverty-stricken existence could well be represented by the two of pentacles in the golden dawn suit. incidentally, there is no need to be a slavish imitator when making talismans. even though the symbol for earth is the yellow

RELIGIOUS TENANTS OF THE YEZIDI

tural pursuits. twice a year he visits most of the villages in the neighbourhood to collect contributions in the shape of free-will offerings, and he commissions deputies to the more distant provinces for the same purpose. the yezeedees believe him to be endued with supernatural powers, and his mediation is often sought to heal obstinate diseases in men and cattle, to make the barren fruitful, to crown a journey or other undertaking with success &c. which he affects to do by charms and other occult means. mohammed, mr. rassam's kawass, or orderly, who is a strict and sincere mussulman, and cordially hates all unbelievers, especially such as possess no books, assured me that his wife miriam, originally a yezeedee, was cured of epilepsy by sheikh n sir. he had tried the native physicians, th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

forefinger and point to its centre.password: har-ra-tum (the rising, midday and setting sun).secret word: i-ha-ho('god the eternal- see mysteries of serapis).battery (3 and 4, triangle and cube= 7).repair now under the care of your conductor beyond the porch, and be clothed. in a mantle ofgreen, the emerald colour of spring, the symbol of your hope in immortality, and of victory,signified by the crown of palm and of laurel, and resembles the colour of the solar spectrum, whichis situated between the yellows and the blue. the battery of a philosophus is 3 and 4, the reverse ofthat of a practicus, and has reference to the sacred number 7, symbolising the triangle resting on thecube, and as well the four circles embracing the sacred delta.all rise and form a circle, the chief adept, cond. of

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

versal key, the name of which has been explained and comprehended only by the learned william postel; it is a unique test, whereof the initial characters alone plunged into ecstasy the devout spirit of saint-martin, and might have restored reason to the sublime and unfortunate swedenborg. we shall recur to this book later on, for its mathematical and precise explanation will be the complement and crown of our conscientious undertaking. the original alliance between christianity and the science of the magi, once demonstrated fully, will be a discovery of no second-rate importance, and we do not doubt that the serious study of magic and the kabalah will lead earnest minds to a reconciliation of science and dogma, of reason and faith, heretofore regarded as impossible. we have said that the c

st living and active cause, there must be recognized two properties which are necessary one to another stability and motion, necessity and liberty, rational order and volitional autonomy, justice and love, whence also severity and mercy. and these two attributes were personified, so to speak, by the kabalistic jews under the names of geburah and chesed. above geburah and chesed abides the supreme crown, the equilibrating power, principle of the world or equilibrated kingdom, which we find mentioned under the name of malkuth in the occult and kabalistic versicle of the paternoster to which we have already referred. but geburah and chesed, maintained in equilibrium by the crown above and the kingdom below, constitute two principles, which may be considered either from an abstract point of vi

and all sciences a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this conception in forms. now, the ancients attached the first notions of this simple and impressive theology to the very idea of numbers, and qualified the figure of the first decade after the following manner: 1. kether- the crown, the equilibrating power. 2. chokmah.-wisdom, equilibrated in its unchangeable order by the initiative 46 the doctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to permi

ne of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to permit evil is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justice. 8. hod.-eternity of the conquests achieved by mind over matter, active over passive, life over death. 9. jesod. the foundation, that is, the basis of all belief and all truth otherwise, the abs

things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when dust to dust returns, his breath can call 20 or e life from the tomb which is the fate of all. 21 21 or b his crown illuminates the mercy seat, 22 and glorifies the cherubs at his feet. by the help of this purely dogmatic explanation we shall already understand the kabalistic alphabet of the tarot. thus, figure i, entitled the juggler, represents the active principle in the economy of divine and human autotelia. figure ii, vulgarly called pope joan, represents dogmatic unity based upon numbers, and is the

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

ccomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two cups, two chafing-dishes, two pantacles and two lamps; two vestments must be worn, one over the other, and they must be of contrasted colours, a rule still followed by catholic priests; lastly, two metals must be worn at least, or otherwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the crackling which it makes and the curls of the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he

den talismans, by the pole of loadstone which passes through the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o darkness veiled by splendour! o master who never keepest back the wages of thy labourers! o silver whiteness! o golden splendour! o crown of living and melodious diamonds! thou who wearest the heaven on thy finger like a sapphire ring, thou who concealest under earth, in the stone kingdom, the marvellous seed of stars, live, reign, be the eternal dispenser of the wealth whereof thou hast made us the wardens! amen. it must be borne in mind that the special kingdom of gnomes is at the north, that of salamanders at the south, tha

ned mysterious intention. but the allegorical and mythological figures of the seven spirits have become too classical and too familiar for their successful use on talismans: we must recur to more recondite and pregnant signs. the pentagram should be engraved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon, for mars a sword, a g for venus, for jupiter a crown and a scythe for saturn. the reverse must bear the sign of solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an eagle's for those of jupiter, a lion's head for those of mars, a dove's for those of venus, and a bull's or goat

stic invocation of solomon should be used, either in hebrew or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou shalt be, o ketheriel! ishim, assist me in the name of shaddai! cherubim, be my strength in

the sensitive principle, the flesh, eternal life. hieroglyph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. so also the ace of deniers or of the circle is the soul of the

ROBERT KIRK WALKER BETWEEN WORLDS

s and adventurers sailing to america, based upon his navigational skills and his researches into the lost continent of atlantis, which he assumed to be america itself it seems very likely, though we have no proof, that his extensive cryptographic and occult skills were used, when in europe, to pass information back to england, and perhaps to 'overlook' or spy at a distance upon the enemies of the crown from his english house at mortlake, and report privately to elizabeth. we may set aside the discussion about the reality or delusion of dee's activities, as this has been extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.htm (3 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) more or less contemporary with dee was the famous astrologer, doctor

gainst all that is poisonous and diabolical. 4. a charm [is] spoke[n] in[to] a napkin, and [then] the napkin is sent many miles off to be tied about a child's open-head to lift it up, as they speak [the charm, and it does the fact [that is, does work. i will lift up thy bones as mary lifted up her hands, as the forks are lifted under the heavens, as the priest lifts up the upright mass, up to the crown of thy head i lift thy cheekbones, the bones of thy hind-head, thy brow before and behind. this they labour to justify as to its institution and operation by the reports they hear of the weapon-salve and sympathetic powders, which they suppose may have some such words accompanying [them, and aiding the natural and sympathetic application [such words are believed to] aid the natural and sympa

e dead, those ancestors living in the fairy hills. the bowing of the head to look between the legs has many connections, not the least of which are found in the old testament, from jewish mystical practices. the prophets adopted a meditative pose, just as jewish mystics do to this day, whereby the head and feet were joined together, with the head between the legs, like a deep bow. this united the crown, or seat of divine consciousness in the head, with the kingdom, or expression of divinity in matter, the feet. thus the seer could foretell the future, for he united the extremes within his own body. the practice is also reminiscent of certain yoga postures, designed to enhance and realign the vital energies (see figure 6. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permis

s active in the otherworld, through magical attunement to a function connected with the land and fertility. he is honored in this role by the beings that occupy the otherworld, wherein his dual nature is given special consideration. http//www.dreampower.com/kirk_wbw/pg_126.htm (9 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'i tam-a-line, on milk white steed, a gold star in my crown, because i was an earthly knight they gave me this renown' as has been mentioned above, tam lin can only remain in his magical role for a certain period of time. at the end of that period he is offered up to hell, or becomes subject to the powers of dissolution inherent in the underworld. following this second death, he can only be reborn as a mortal child, and commence again upon the wheel

at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may further equate them with the crown of thorns of the crucifixion. oak is the tree of the guardian, and of the sacrificed ones, or sacred kings. in traditional magical visions, the way to the underworld or to the grail castle is often marked by a small oaken door with a symbol carved above it. in some versions of the vision, the orchard of paradise, or the apple tree upon the hill, is surrounded by a ring of oaks. those who mee

RUBY TABLET OF SET

ce of order, payment of taxes, and general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervisory official's concept of fairness and equity. the egyptians prized this system very highly; it was personified by the goddess maat. when an egyptian died, a feather from maat's crown would be weighed against his heart to determine whether he would be granted a pleasant repose in amenti or be torn limb from limb by monsters from the tuat. i expect that would-be crooks were inhibited accordingly, since the egyptian religion was taken quite literally. consider the following inscription, dating from one of the earliest old kingdom dynasties of egypt [and compare it to the co

ivil wars that took place there. when the dust cleared, so to speak, the political and social institutions remained intact. the sphinx: precisely. egypt was no more a utopia than any other human run society was, is, or will be. there were power struggles, epidemics of corruption, popular revolts, and all the rest. during the middle kingdom (2150-1792 bce) a pessimistic pharaoh amenemhet i advised crown prince senwosret: harken to that which i say to thee,12 that thou mayest be king of the earth, that thou mayest be ruler of the lands, that thou mayest increase good. harden thyself against all subordinates. the people give heed to him who terrorizes them; approach them not alone. fill not thy heart with a brother, know not a friend, nor make for thyself intimates, wherein there is no end. w

her, more than the gods, in this her name of the brilliant one. thoth brought her and reckoned her, the established one, the brilliant, the reckoned one, in this her name of the ipet serpent. he made her live as a uraeus in this her name of opener of the ways, she who leads him on the ways of the horizon, in this her name of leader of men. he erected her on his head in this her name of very great crown. the sphinx: a passage such as this is quite impossible to explain in terms of ordinary human conventions and value. it certainly bears scant resemblance to the light, allegorical adventures of later mediterranean gods and goddesses. yet to one versed in the language of the egyptian priesthoods its meanings are quite clear. if plato was an egyptian initiate, one can see why he would dismiss

sionary aid and sacramental element. they are distinctive in being both the oldest and the only one with government sanction to use the designated drugs. the universal life church represents a response to the religious freedom in america by individuals with a strong independent strain in their religious thought. the universal life church has spawned a number of similar church bodies including the crown of life fellowship, the life science church, the calvary grace church and the brotherhood of peace and tranquility. rastafarian are a new religion developed in jamaica in the early twentieth century and imported to america in recent decades. it draws on themes familiar from black judaism and black islam, but is distinct from both. finally, vajradhatu is a buddhist group, but out of a tibetan

what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and what are the four steps of joining them? 13. explain what you can about the two solstices and the two equinoxes. 14. what does the word "satan" mean? 15. what is the difference between satanism and humanism? 16. what can you tell us about the word "demon" 17. please name and tell us something of the crown princes of hell. 18. what is the value (if any) in celebrating "le messe noir" 19. what is magick? 20. explain the difference between greater magick and lesser magick? 21. in your own words, describe what is meant by the "intellectual decompression chamber" 22. what is the difference between a ritual and a ceremony? 23. what is the greatest obstacle to consciousness? why? 24. what is the dif

SATANGEL

virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from the germanic goddess bercht, whose nature was often very demonic. berith (goetia, 28th spirit. duke commanding 26 legions, appearing as a soldier dressed in red, riding a red horse and wearing a golden crown. speaks clearly and subtly. tells fortunes, transmutes any metal into gold, gives and confirms dignities. bifrons (goetia, 46th spirit. earl commanding 6 legions. appearing as a monster. teaches astrology, geometry, arts and sciences, the virtues of precious stones and woods, changes dead bodies, lights candles. bime (goetia, 26th spirit. duke commanding 30 legions. appears as a dragon with

he old syrian god gapn, whose name means vine and was a messenger of baal. gamigin, samigina (goetia, 4th spirit. marquis commanding 30 legions. appears as a small horse or ass, or as human when commanded. speaks in a hoarse voice. teaches liberal sciences, gives account of souls who died in sin. gamori, gremory (goetia, 56th spirit. duke commanding 26 legions. appears as a beautiful woman with a crown of duchess tied about her waste and riding a large camel. tells fortunes, finds treasures, procures love. glasya-labolas (goetia, 25th spirit. president and earl commanding 36 legions. appears as a dog with griffin s wings. teaches arts and sciences instantly, authors bloodshed and murder, teaches past and future, causes the love of friends and foes, allows one to become invisible. glykon (g

e, although called in some forms of incantation. muisisin (grimorium verum. a subordinate spirit of lucifer. has power over great lords; he instructs them in all that passes in the republics and the realms of the allies. murmus, murmur, murmux (goetia, 54th spirit. formerly of the order of thrones, now a duke and earl commanding 30 legions. appears as a warrior riding a griffin and wearing a dual crown, preceded by the sound of trumpets. teaches philosophy, and constrains souls in acts of necromancy. naamah pleasurable. sister of tubal-cain. the fourth angel of prostitution, the greatest seductress of mortals, said to be the most sensuous of satan s brides. arch-demoness corresponding to the qulippoth of malkuth. naberius (goetia, 24th spirit. marquis commanding 19 legions. appears as a bl

legions. appears as a horse. tells fortunes, favour of friends and foes, and true answers concerning divinity and the creation of the world. said to be very faithful. the name itself, however, is probably corrupted from orabous, the serpent swallowing its tail, a sacred sign of the gnostics. paimon (goetia, 9th spirit. formerly of the angelic order of dominations. appears as a man with a glorious crown, or as a female devil wearing a crown and riding a camel, who supplants the thoughts of mortals with her own. mistress of ceremonies in hell, ruling over 25 demonic legions. demon king/queen of fire. possibly related to the tamil pey, who were necrophagian demons and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. marquis commanding 20 legions. appears as a phoenix with the voice of

(goetia, 43rd spirit. marquis commanding 50 legions. appears as an armed soldier with a lion s head, riding a pale horse. builds and arms high towers, castles and cities. afflicts men with wounds and sores. gives good familiars. saitan (arabic. a synonym of a jinn. salleos, sallos (goetia, 19th spirit. duke commanding 30 legions. appears as a gallant warrior riding a crocodile and wearing a ducal crown. procures love. salmael this fallen one has a loathing for israel and their yahweh, and calls for their destruction. samael, sammael, samiel (hebrew, poison of god. thus sammael is the angel of poison, the bright and poisonous one, or the poison of god. he is also identified as the angel of death in apocalyptic writings, a name of satan from the third century onwards. identified by enoch as

SATANIC BIBLE

devils, but brazenly invokes those who people that infernal army of long-standing outrage- the devils themselves! theologians have catalogued some of the names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods and goddesses called upon, which make up a large part of the occupancy of the royal palace of hell: the four crown princes of hell satan (hebrew) adversary, opposite, accuser, lord of fire, the inferno, the south lucifer (roman) bringer of light, enlightenment, the air, the morning star, the east belial (hebrew) without a master, baseness of the earth, independence, the north leviathan (hebrew) the serpent out of the deeps, the sea, the west the infernal names abaddon (hebrew) the destroyer adramelech- s

SATANIC RITUALS

eak crushed beneath the press of profit while standing by and preaching servility! oh, the hypocrisy! that man should accept such woe unto himself is testimony to his blindness-that very affliction thou didst credit thyself to cure. o lasting foulness of bethlehem, we would have thee confess thy impudent cheats, thy inexpiable crimes! we would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, and bring blood from the dry wounds of thy sides. and this we can and will do by violating the quietude of thy body, profaner of the ample vices, abstractor of stupid purities, cursed nazarene, impotent king, fugitive god! behold, great satan, this symbol of the flesh of him who would purge the earth of pleasure and who, in the name of christian "justice" has caused

onstruction or modification is likely to be necessary. the usual devices of satanic ritual are all employed. additional accouterments include a cat-o'-nine-tails with which to scourge the celebrant, a cruet for the wine of bitterness, and a goblet the celebrant (pope) is attired in tattered and decaying vestments. the king is represented as counsel for the celebrant; he wears rags and a miserable crown made out of cardboard. de molay is dressed in satanic splendor, with the mantle of the templars and the symbols of his office. he carries a sword. the woman in the coffin should be sensually appealing and seductive, the opposite of the wan, pale concept usually associated with death. for music suitable to this ritual, refer to le messe noir, or employ berlioz1 "funeral and triumphal symphony

and fraternal legacy have made the following rite available. requirements for performance participants consist of a priest (celebrant, the woman who serves as altar, two acolytes, an illuminator, a gong-striker, and the congregation. the priest wears a red robe with full sleeves. his assistants are garbed in black robes with red cinctures around the waist. the altar is nude and wears only a metal crown with four lighted candles around its edge. male congregants wear russian style tunics over black trousers tucked into black boots. female congregants wear diaphanous fabric of muted hues, representing the misty veils of the rusalki. a chained thurible with which to cense the altar and the artifacts is required, as is a large brazier. a small vial of flash powder is placed next to the brazier

SCHEM HA MEPHORESH

ame yhvh. four is the number of the letters of the tetragrammaton. four is also the number of the letters of the name adni which is its representative and key. the latter name is bound with the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

k attire and headpiece that nuns (women who have devoted their lives to god) used to wear, and the distinctive robes and circular hats worn in the eastern orthodox tradition. in the western tradition, the pope, the cardinals, and the bishops of the roman catholic church wear hats or caps called mitres that are presented to them when they enter into their offices. mitres are related to the ancient crown of the roman emperors in constantinople and are a sign of the authority these people hold. rites of passage major stages of life, or rites of passage, are celebrated by the christian church. the roman catholic and eastern orthodox traditions make these rites into central sacraments. protestant churches also celebrate them. the first rite of passage comes at birth with baptism. since baptism

rothal, or engagement service, which is followed by the marriage service. in the betrothal service, the priest first blesses the rings the couple exchange, and places them on the fourth fingers of their right hands. later comes the marriage ceremony. the priest gives the man and woman lighted candles to hold, signifying that the light of god will follow them through their married lives. a wedding crown, made of flowers or an actual crown of gold and jewels, is placed on the groom and then on the bride, and the two drink from a common cup to signify the life they will be sharing. portions of the bible, including the letters of paul, are read at these services. finally, christianity also provides for believers at their time of death. for christians, death is not an ending, but a beginning. c

nty-first century parsis continue to follow these restrictions, though many do not. in iran, where zoroastrianism continues to be persecuted and its members are called gabars, or infidels (unbelievers, the government strongly encourages zoroastrians to marry within their faith as a way of keeping membership in the religion from growing. even in iran, however, sassanid king ardechir i receives his crown from the zoroastrian god, ahura mazda, in the third century ce. zoroastrianism spread throughout the persian empire during the sassanid dynasty of this time period, even reaching into parts of china. paul almasy/corbis. 448 world religions: almanac zoroastrianism zoroastrianism is idealized as representative of the nation s cultural and historical roots. sects and schisms seven different sec

foreign intervention began when the tamil people of south india invaded ceylon in the late third century. then the portuguese conquered much of the island by the late sixteenth century and introduced roman catholicism to the inhabitants. slightly more than a century later, the dutch overthrew the portuguese and occupied ceylon. they were in turn defeated by the british, who made most of ceylon a crown colony in 1798 and installed the anglican religion. in 1815 the entire country was brought under british rule, and the ancient line of sinhalese kings ended. the british established rubber, tea, and coffee plantations and created an educational system in the form of missionary schools and a university. the native population attempted to regain its independence several times, but the british

scholarship posed a threat to the intellectual aspect of judaism. however, although ben eliezer taught that study of the torah was not the only way to hasidism in the united states though hasidism has spread throughout the world, some 200,000 of its estimated 250,000 followers live in the united states. half of these reside in the state of new york, and most live in the brooklyn neighborhoods of crown heights, williamsburg, and boro park. several branches of hasidism are represented, one of which is the lubavitch hasidism. crown heights is the central location of this group, which has about fifteen thousand members. another branch, satmar, holds strongly to traditional beliefs, and there is a degree of friction between the two, especially over issues concerning the causes of world war ii

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

l quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium laboris. on the right hand in the barrel are sol and luna, the intelligence of the firmament. the senior plants in it rad. rubeam and albam. now you proceed with constancy and arbor artis appears to you, with its blossoms it announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to the me

SEPHER HA BAHIR

his, man could not exist. likewise, if not for the bet on the tail of the aleph, the world could not exist. 16. rabbi rahumai said: illumination preceeded the world, since it is written (psalm 97:2 "cloud and gloom surround him" it is thus written (genesis 1:3 "and god said 'let there be light' and there was light" they said to him "before the creation of israel your son, will you then make him a crown" he replied yes. what does this resemble? a king yearned for a son. one day he found a beautiful, precious crown, and he said "this is fitting for my son's head" they said to him "are you then certain that your son will be worthy of this crown" he replied "be still. this is what arises in thought" it is thus written (2 samuel 14:14, he thinks thoughts [that none should be cast away. the bahi

rs and constellations, while [in the case of "earth] it comes to add trees, plants, and the garden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel from heaven to earth" from here we see that it fell. he replied: if you have read, you did not review, and if you reviewed, you did not go over it a third time. what does it resemble? a king had a beautiful crown on his head and a beautiful cloak on his shoulders. when he heard evil tidings, he cast the crown from his head and the the bahir 10 cloak from his shoulders. 34. they asked him: why is the letter cheth open? and why is its vowel point a small patach? he said: because all directions (ruach-ot) are closed, except for the north, which is opened for good and for evil. they said: how can you say

e zarka. what is the meaning of zarka? it is like its name something that is thrown (ni zrak. it is like something that is thrown, and after it comes (ecclesiastes 2:8, the treasures of kings and lands. 90. what is the reason that it is called zarka? it is written (ezekiel 3:12, blessed is the glory of god from his place. this indicates that no being knows his place. we recite [god s] name of the crown, and it goes to the head of the owner. it is thus written [regarding god (genesis 14:19, owner of heaven and earth. when it goes, it is like it is thrown (zarka. following it is treasure (segulah. it is at the head of all letters. 91. why is [this accent] at the end of a word, and not at the beginning? this teaches us that this crown rises higher and higher. it is included and crowned, as it

e three troops and three dominions. the first dominion is light. light is the life of water. the second dominion includes the chaioth ha-qadesh, the ophanim, the wheels of the chariot, and all the troops of the blessed holy one. the bless, exalt, glorify, praise and sanctify the might king with the kedushah. arranged in the mystery of the great kedushah is the fearsome and terrible king. and they crown him with three holies. 127. why are there three holies and not four? because the holiness on high is three by three. it is thus written, god is king, god was king, god will be king forever and ever. it is also written (numbers 6:24-26, may god bless you may god shine upon you may god lift the bahir 33 it is furthermore written (exodus 34:6, god (yhvh, god (yhvh. the third one includes the re

s attributes. what are they [as the verse continues, god, merciful and gracious the thirteen attributes [of mercy. 128 [the kedushah is the verse (isaiah 6:3, holy holy holy is the lord of hosts, the whole earth is filled with his glory] what is the meaning of holy holy holy [and why is it] foollowed by, the lord of hosts, the whole earth is filled with his glory? the [first] holy is the highest crown. the [second] holy is the root of the tree. the [third] holy is attached and unified in them all [this is followed by, the lord of hosts, the whole earth is filled with his glory. 129. what is the holy that is attached and unified? what is this like? a king had sons, who in turn also had sons. when the [grand]sons do his will, he mingles with them, supports them, and satisfies them all. he g

SEPHER YETZIRAH WESTCOTT

rent order by various kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (these paragraphs are very obscure in meaning, and the hebrew text is probably very corrupt) the first path is called the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehension of that first principle which has no beginning; and it is the primal glory, for no created being can attain to its essence. the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equalling it, and it is exalted above every head, and named by the kabalists the second glory. the t

ed the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings

inflamed him in seven suitable forms with twelve signs" mayer gives "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a v

SEVEN SHADES OF SOLITUDE

cred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude

SIFRA DETZNIYUTHA

7 face-to-face is the condition whereby small face (ze ir anafim) is turned toward vast face (arikh anafim, so no creation is manifest. 8 the primordial kings are the unmanifest sefiroth in the alef worlds, which are witness states of vast face. 9 the term crowns here alludes to the world of atziluth. see sefer yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvhy, indicating the action described is in the world of creation (b riyah. the yod y corresponds to world of emanation, upper heh h to the world of creation, the vav v to the world of formation, and the lower heh h to the world of making. 13 hidden within the hid

divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the first to sefirah beauty/the last. 58 sefirah beauty/the last. 59 proverbs 19:11. 60 the offerings of spices are the jaws. 61 the two apples are the cheeks. 62 fate (mazal lzm ,also alzm; the sanskrit equivalent is karma

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

' ombre oscura e bruna; e par incanto a lei nevose rende le spalle e i fianchi; e sensa neve alcuna gli lascia il capo verdeggiante e vago; e vi fonda un palagio appresso un lago (there, she a mountain's lofty peak ascends, unpeopled, shady, shagg'd with forests brown, whose sides, by power of magic, half-way down she heaps with slippery ice and frost and snow, but sunshiny and verdant leaves the crown with orange-woods and myrtles, speaks, and lo! rich from the bordering lake a palace rises slow. wiffin's "translation) book ii. art, love, and wonder. diversi aspetti in un confusi e misti "ger. lib" cant. iv. 7. different appearances, confused and mixt in one. chapter 2.i. centauri, e sfingi, e pallide gorgoni "ger. lib" c. iv. v (centaurs and sphinxes and pallid gorgons) one moonlit night

d foresight; remember the death of ughelli. no matter, though the fiend were his ally, he should not rob me of my prize; no, nor my revenge "your excellency is infatuated; the actress has bewitched you "mascari" said the prince, with a haughty smile "through these veins rolls the blood of the old visconti of those who boasted that no woman ever escaped their lust, and no man their resentment. the crown of my fathers has shrunk into a gewgaw and a toy, their ambition and their spirit are undecayed! my honour is now enlisted in this pursuit, viola must be mine "another ambuscade" said mascari, inquiringly "nay, why not enter the house itself? the situation is lonely, and the door is not made of iron "but what if, on her return home, she tell the tale of our violence? a house forced, a virgin

k not of him, of the demi-fiend" cried glyndon, fiercely, and stamping his foot "thank the heavens for any fate that hath rescued thee from him "hush" said viola, gravely. and as she was about to proceed, her eye fell upon the child. it was standing in the very centre of that slanting column of light which the sun poured into the chamber; and the rays seemed to surround it as a halo, and settled, crown-like, on the gold of its shining hair. in its small shape, so exquisitely modelled, in its large, steady, tranquil eyes, there was something that awed, while it charmed the mother's pride. it gazed on glyndon as he spoke, with a look which almost might have seemed disdain, and which viola, at least, interpreted as a defence of the absent, stronger than her own lips could frame. glyndon broke

SIR WALLIS BUDGE EGYPTIAN MAGIC

the body of the dead, was intended to transfer to it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets described above are those which are most commonly found in the tombs and on mummies, but a few others are also known, e.g, the white crown of the south, the red crown of the north, the horizon, or place where the sun rises, an angle, typifying protection, the horns, disk, and plumes, or the plummet, etc. besides these, any ring, or pendant, or ornament, or any object whatsoever, upon which was inscribed the name of a god or his emblem, or picture, became an amulet with protective powers; and it seems that these powers remained

shall the spirit be perfect in the heart of ra, and it shall give unto him power with the company of the gods; and the gods shall look upon him as a divine being like unto themselves; and mankind and the dead shall fall down upon their faces, and he shall be seen in the underworld in the form of the radiance of ra" 2 "this chapter shall be recited over a hawk p. 113 standing and having the white crown upon his head [and over figures of] the gods tem, shu, tefnut, seb, nut, osiris, isis, suti, and nephthys, painted in yellow colour upon a new plaque, which shall be placed in [a model of] the boat [of ra, along with a figure of the spirit whom thou wouldst make perfect, these thou shalt anoint with cedar oil, and incense shall he offered up to them on the fire, and feathered fowl, the soul

d it is clear by the look on his face that he is in no wise afraid of them. above his head is a bearded head, which is usually said to represent that of bes. on his right are-(1) an utchat, 1 with human hands and arms (2) horus-ra, hawk-headed, and wearing the sun's disk and uraeus, and standing on a serpent coiled up (3) osiris, in the form of a hawk standing upon a sceptre, and wearing the atef crown (4) the goddess isis standing upon a serpent coiled up (5) the goddess nekhebet, in the form of a vulture, standing upon a papyrus sceptre. on his left are-(1) an utchat with human hands and arms (2) a papyrus standard with plumes and menats 2 (3) the god thoth standing upon a serpent coiled up (4) the goddess uatchet, in the form of a serpent, standing upon a papyrus sceptre. now horus typi

rotesque, and probably represents that of bes, or the sun as an old man; on his head is a pylon-shaped object with figures of various animals, and above it a pair of horns which support eight knives and the figure of a god with raised hands and arms, which typifies "millions of years" the god stands upon an oval wherein are depicted figures of various "typhonic" animals, and from each side of his crown proceed several symbols of fire. whether in the gnostic system abraxas absorbed all the names and attributes of this god of many forms cannot be said with certainty. footnotes 157:1 line 169. 158:1 pepi ii (ed. maspero, 1. 669, ff. recueil, tom. xii. 1892, p. 146. 161:1 see my paper in archaologia, vol. lii, london, 1891. 162:1 see chapters of coming forth by day, p. 49. 163:1 see chapters o

d the mouth of the dead, as he in times of old opened the mouth of osiris, with the iron which came forth from set, with the iron instrument with which he opened the mouths of the gods. he hath opened thy mouth with it. the deceased shall walk and shall speak, and his body shall be with the great company of the gods in the great house of the aged one in annu, and he shall receive there the ureret crown from horus, the lord of mankind" thus the mouth and the eyes of the deceased are opened. the sem priest then took in his hand the instrument called ur hekau, i.e, the "mighty one of enchantments" a curious, sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a uraeus, and touched the mouth and the, eyes of the statue or mummy four times, whilst the kher-heb r

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ill notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down

triangle, and as the word soon became too sacred to be spoken or ever- 32- written, it was generally symbolized by the all-seeing eye of him whose name it was."45 he described the "cap of purest crystal" once atop the pyramid of gizeh (the floating triangle on the reverse seal) as the "priceless gem of egypt."the terrible crystal (job xxxviii, 4-7) he believed that "when at last it shall actually crown the pyramid of human institutions, then indeed shall all men dwell beneath the shadow of "the rock."46 (deut. xxxii, 4; psalms xci, 1: isa. xxvi, 4 and xxxii, 2) totlen insisted that the symbolism had a scriptural basis. his "cap" on the pyramid is the biblical cornerstone; his "rock" is jehovah in the old testament. yet his own research and documentation on the meaning of the seal proved th

n eye (the left eye, as used on the reverse side of the great seal "sometimes, however, the human eye is replaced by a simple circle" osiris was most -33- commonly represented "in a mummied form, to mark his presidency over the dead. when represented as a man walking, he has the lappeted wig, crowned with two wavy horns, above which are. two feathers. the wavy horns are also found with the plumed crown above them, and serpents (uraei) on either side, surmounted by disks. isis, at one time his mother, at another his sister, at another his daughter, is always his wife, and their child is har or horus."55 the 42 demons who aided osiris in the infernal regions were known as "the assessors" and had such names as "eyes of flame "breath of flame "cracker of bones "devourer of shades "eater of hea

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

mystical fact in this form of the mysteries, pre-christian christianity reveals characteristics that are difficult to recognize in its ecclesiastical form after christ, characteristics that nevertheless constitute the essential kernel namely the question: where does the human being belong in the scheme of creation? has everything been said when we view the human being as creature, perhaps as the crown of creation? or does image and likeness of god perhaps not also mean responsible creativity? what is the path we must travel in order to be transformed from mere creatures to increasingly creative beings? what happened in the mysteries can convey an impression of this process. yet people are illuminated from within by the power that fashioned all things, including themselves. they also feel

SYMBOLISM OF THE BANNERS

sented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer than each of the others, the crux decussata, or st. andre's cross, and the crux commissa or the t cross. at the same time, we find that the so-called monogram of christ was i

TELESMATIC FIGURES

both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold

amen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figue the innermost secrets of the illuminati beckon you they vowed you would never know. they thought there was no way you could possibly unmask the sick things they have been hiding. they were wrong. now, thanks to the incredible revelations in this amazing book, you can discover their innermost secrets. you can identify the members

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

from the time of atlantis to the eras of the mayas, egyptians, and hebrews, etc. the illuminati elite of today believe they are, indeed, descended from the god-men and priests who, alone, escaped the tragic fall of the fabled atlantis. more recently, disney studios did a movie, atlantis, based on the theme, a movie saturated with esoteric codes and symbols. hidden hand of the men of jahbuhlun 75 crown prince alexander of yugoslavia, who now resides in london, the city where his father, the late king peter, fled during the second world war, is shown on his first trip to belgrade, yugoslavia, in 1991. his royal highness, along with his family, dutifully posed for this photo. based on his hand's position, the crown prince clearly wanted his secret society associates and the masonic/occultic

her day" the plot was to have princess di and a number of mutant, resurrected from the dead partners gallivant around the world performing feats for the good side fighting evil. princess di and her mutant friends would all bear a logo on their chest of a (circle) sun sign with a bold red "x" superimposed on it. her majesty, queen elizabeth of great britain, has a fortune of some $18 billion and a crown with an "x" in its centrum (majesty magazine, volume 25, august, 2004 "cross my heart and hope to die" 211 ehud barak, a freemason chosen prime minister of israel in 1999, with his wife, nava. this is a very staged "x" also significant is nava's earring, which has the emblem of the masonic double-headed eagle (photo: time magazine, may 31, 1999, p. 64) 212 codex magica larry summers, secreta

ng itself the symbionese liberation army (sla. the group took this picture of hearst, who inexplicably actively participated in crimes with sla gang members. conspiracy researchers subsequently discovered that the sla was a secret revolutionary project funded by the fbi (photo and article: newsweek, february 4, 2002) 278 codex magica blatant serpent wickedness is rampant in this advertisement for crown royal whiskey. we have the regal scarlet crown, the diamond cuts on the glass, the evil snake shaped in the form of "s (satan, and the one word question "tempted" the phrase below "enjoy our quality responsibly" sounds like some kind of hellish joke. crown royal is manufactured by seagram& sons, the world's largest distillery. seagram is owned by the bronfman bloodline dynasty of canada, the

otus blossom (female. 376 codex magica the sri yantra pictured as a mystical diagram of solomon's temple, as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york: crown publishers, 1992) a masonic tracing board with an image of a coffin, decorated with the "tools' of the craft. the v or square at the bottom of the coffin is pointed downward to hell and the lord of the underworld. the skull and bones, or death's head, is thought to guard the doorway to the mysteries of initiation. there are three number fives arranged in a triangle pattern, thus 555, the tri

rees. their ardent attachments to rings some would call it idolatry was exemplified 484 codex magica in an article in a recent issue of the louisiana freemason.1 the author, mason david roach, entitled his article "if you only knew what this ring means to me" he called the symbols engraved on his ring "precious" compared them to holy things from scripture, and said the masonic ring was akin to a "crown of purity" his ring was simply a typical, gold band made with the masonic square and compass and letter "g."2 sexual idols former mason bill schnoebelen, now a christian, reveals the awful truth about most of the masonic rings, tie tacks, and other symbolic items when he writes: let's face it, the masonic tie tacks and rings that so many masons wear proudly to their churches on sunday are se

THE BLACK LODGE

flict with other stars, by the way, is only possible while we undergo this inner conflict. conflict with other stars is impossible when we are doing our true will- cf al 1 44-45, that are the 4 eyes (eye, ayin in hebrew, the letter o, has the value of 70 in the qabala; hence 70 x 4) of the double-headed one (the two headed giant which represents the qlipoth, or false reflection, of the unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and le

THE BOOK OF PLEASURE

hing. let us determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light

ans of locating them (karmas. the symbolism of crowning a man king, is that he, resembling god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

eath; 5. the active principle of the soul as long as the body lives; 6. the blending of shadow and soul; 7. the spiritual residue, which can appear to living humans as a ghost. the aboriginal inhabitants of the fiji islands believe that a human has two souls: the dark spirit and the light spirit. the nootkas of british columbia regarded the soul as a tiny facsimile of the person that lived in the crown of the head. early humans generally did not accept death as due to natural causes. death was either the result of acts of violence caused by human or animal enemies, or it was caused by evil and unseen demons. to the primitive mind, if a man or a woman, without wound or injury, fell silently asleep and never awakened, they had to have been the victim of malevolent spirits. some of the earlie

of the experts who have examined the shroud insist that the image was not painted on the cloth, for the portrait is not absorbed into the fibers. neither could the image have been placed on the shroud by any ordinary application of heat, they argue, or the fibers would have been scorched. the gospel accounts of jesus crucifixion state that he was whipped and beaten by roman soldiers, who placed a crown of thorns on the head of the man who was identified as the king of the jews. the beating completed completed, jesus was marched through the streets of jerusalem bearing the wooden cross on his back before he was nailed to its horizontal bar at the place of execution. after his apparent death, a spear was thrust into his side by a roman soldier. certain researchers have declared the front and

n through the space of destot in the wrist will lacerate the median nerve, causing the thumb to flex sharply into the palm. the man of the shroud has no discernible thumbs. would an artist in the middle ages have known such medical idiosyncrasies? the man was crowned with a cap of thorns, typical of the near east judeans, not the greek-style wreath so often depicted in artists renderings of jesus crown of thorns. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d religious phenomena 235 the bloodstains on the shroud are precisely correct, both biblically and anatomically. if the shroud had been lifted off the man, one of two things would have happened: if the blood was still wet the stain on the cloth would smear; if the blood was dry it would have br

suddenly bore the wounds of christ while praying outside a cave after a 40- day retreat in 1224, thereby becoming the first stigmatic recorded in the annals of church history. st. francis is also the only stigmatic on whom the wounds in the feet and the hands actually bore representations of nails. in 1275, a cistercian nun named elizabeth received stigmata on her forehead, representing christ s crown of thorns, after she witnessed a vision of the crucifixion. church tradition has it that st. catherine of siena (1347 1380) was visited with the marks of christ s suffering, but through her great humility she prayed that they might become invisible, and, though the pain of the wounds remained, her entreaty was granted and the blood no longer flowed. the catholic encyclopedia states that the

to the first temptation of the senses that he encountered after the tests, and he fallen into the abyss of matter. if, however, the initiate had resisted the seductress, 12 neocoros would enter the room to lead him in triumph into the sanctuary of isis, where the priests awaited him beneath a massive statue of the goddess. beneath this representation of isis, a gold rose at her breast, wearing a crown of seven rays, and holding her son horus in her arms, the aspirant would take oaths of silence and submission as a disciple of isis. from that day forward, he would be a recipient of the mysteries of isis. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. imel, martha ann, and dorothy myers. goddesses in world mythology. new york: oxford

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

l collection) t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 10 ghosts and phantoms the hms eurydice, a 26-gun frigate that capsized and sank in sandown bay during a blizzard in 1878, is a famous phantom vessel that has been sighted by sailors over the years. on october 17, 1998, prince edward of england (1964) and the film crew for the television series crown and country saw the three-masted ship off the isle of wight and managed to capture its image on film. perhaps the most famous of all ghost ships is the flying dutchman, whose legend states that as punishment for his impiety and blasphemy, the captain, cornelius vanderdecken, must sail until doomsday. the appearance of this supernatural vessel is considered by seafarers to be an omen of ill-f

nwavering stare of the cat can bring about illness or insanity or even cause death. such an unreasoning, fearful response to cats is known as ailurophobia. henry iii of england (1207 1272) would faint at the sight of a cat. adolf hitler (1889 1945) had plans to dominate the world with his third reich, but the sight of a cat set him trembling. napoleon bonaparte (1769 1821) arrogantly snatched the crown of the holy roman emperor from the pope and conquered nearly all europe, but when he spotted a cat in his palace, he shouted for help. such dread of cats may be genetically transmitted: when joseph bonaparte (1768 1844, king of naples, visited saratoga springs in 1825, he complained just before he fainted t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e

d major cataclysms will take place. how do the flying-saucer contactees encounter the space beings? a synthesis of such experiences reveals the following. they first saw a ufo on the ground, hovering low overhead, or heard a slight humming sound above them that drew their attention to a mysterious craft. next, a warm ray of light emanated from the craft and touched the contactees on the neck, the crown of the head, or the middle of the forehead. they may have lost consciousness at this point and, upon awakening, may have discovered that they could not account for anywhere from a minute or two to an hour or two of their time. those contactees who later claim direct communication with space beings generally state that they have no recollection of any period of unconsciousness, but they maint

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ations in the medieval world. counts, dukes, princes, and even kings sought to wear the red cross and white mantle of the templar, an honor which was recognized throughout europe. in 1139, pope innocent ii (d. 1143) granted the templars an unprecedented mark of papal approval: the churches of the templars were exempt from interdicts; their properties and revenues were free from taxation to either crown or holy mother church. the templars now had the prestige of being triumphant crusaders. they had the blessing of the pope. they had the gratitude of those whom they had protected on their pilgrimages. they had vast estates with mansions that could not be t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 21 a woodcut depicting the knigh

lit to spread its light and sweet scent into the darkness. juno lucina controlled the sun, moon, and stars, and granted to newborn children the glight h of their spirit. each year during the winter solstice a festival of lights was celebrated in her honor. this winter celebration became the christian feast of santa lucia (saint lucy, which is still observed in sweden with a young woman wearing a crown of candles and portraying the lussibruden or lucy bride. the custom of the lighting of the yule candle also has its roots in the pagan observance of the winter solstice. whereas christians light an oversized candle that they hope would burn through the night from christmas eve to the dawn of christmas day to bring good luck for the coming year, the scandinavians of old ignited a bundle of ki

l rey, calif: devorss publications, 1998. deevey, edward s. gancient wonders abound in ethiopia. h international travel news 23, no. 11 (january 1999: 23. gethiopian artifact found in cupboard. h bbc news, december 6, 2001.[online] http//news.bbc.co.uk/hi/english/world/africa/ newsid_1695000/1695102.stm. hancock, graham. the sign and the seal: the quest for the lost ark of the covenant. new york: crown, 1992. heverly, lorry. gwhere is the ark of the covenant? h christian science monitor (march 30, 2000: 18. starck, peter. gare the holy grail and ark of the covenant hidden on baltic sea island? h [online] http//www.rense.com/general6/baltic.htm crosses christians wear crosses to remember the crucifixion of jesus christ (c. 6 b.c.e..c. 30 c.e) and because they believe that nothing unholy can

en an owner of the spear of destiny at one time. ravenscroft claimed in his book that hitler would often visit the museum, stare at the holy lance, and enter into a trance state in which he would view his future glory as the master of the third reich. thirty years later, on march 14, 1938, hitler arrived in vienna to oversee the annexation of austria. he also observed the transfer of the hapsburg crown jewel collection, which included the holy lance, from vienna to nuremberg, the nazis f favorite city. with the spear of destiny now safely ensconced in germany, hitler declared that the war could begin in earnest. the lance would be well protected in the hall of st. katherine fs church, where it had once rested for nearly 400 years. however, later in the war when allied bombers damaged a por

the tribe in the latter part of the seventeenth century may offer some insight into their ancestors. unlike the other native american tribes, the natchez had distinct social classes who were governed by a ruler-priest known as the great sun, who was regarded as the representative of the sun on earth and was treated with godlike reverence by the members of his tribe. the great sun wore a headdress-crown of white swan feathers and was born aloft on a litter by devotees so his feet would not be defiled by contact with the earth. the natchez, and it is supposed their vanished mississippian predecessors, had elaborate funeral ceremonies which involved certain sacrifices. when mound 72 was excavated, the burial pits of nearly 300 people were discovered, including what may have been as many as 53

THE GOD OF THE WITCHES

orizontal horns are those most commonly worn by egyptian gods. one of themost important of these deities is khnum, the god of the district round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of themonarch, indicating to all who understood the symbolism that the king as god was the giver of all fertility'in the accounts of the divine birth of the egyptian kings, the future father of the divine child, the pharaoh,visits the queen as the god amon wearing all the insignia of divinity, including the h

le coat,and stockings of the same colour, with an old little black woollen hat" in the isle of man" the fairies weredressed in undyed wool with little pointed red caps. in wales[27] the male fairies had "red-tripled caps andthe ladies a light fantastic headdress which waved in the wind. the fairies of upper brittany[28] wore a kind the god of the witcheschapter ii. the worshippers21of cap "like a crown, which seemed to be part of their person" at hildesheim[29] the local goblin wasdressed like a peasant, but so invariably wore a hood that he was called hedekin or hutkin. even so far awayas eastern europe a slav story[30] gives an account of a man who saw "two little demons pulling each other'shair. by the cut of their short waistcoats, by their tight pantaloons and their three-cornered hat

9] was one of several formulae; which always had to be "an express renunciation of jesuschrist and of the faith. then came the baptism, the profession of faith and the vow of fidelity,[20 "i placemyself at every point in thy power and in thy hands, recognising no other god, for thou art my god. a variantof the vow of fidelity much used in scotland[21] was that the candidate placed one hand on the crown of herhead, the other under the sole of her foot, and dedicated all that was between the two hands to the service ofher god. the solemn vow of self-dedication to the deity actually present in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings of a

1597 confessed to the devil's marks, androman that "christsonday bit a mark in the third finger of thy right hand, which thou hast yet to show, andchristian mitchell that "the devil gave thee a nip on the back of thy right hand, for a mark that thou was oneof his number. sylvine de la plaine,[37] a young married woman aged twenty-three, confessed at br351cy in1616 that she had been marked on the crown of the head and on the right thigh. the yarmouth[38] witch,tried in 1644, saw a tall black man at her door "he told her he must see her hand; and then taking outsomething like a pen-knife, he gave it a little scratch so that blood followed, and the mark remained to thattime. the essex witch, rebecca jones,[39] told the magistrates that a handsome young man came to thedoor whom "now she think

rns into the picture, annbishop sticking in two thorns into the arms of it.2424margaret agar brought thither an image in wax, and thedevil, in the shape of a man in black clothes, did baptize it, and after stuck a thorn into its head; that agarstuck one into its stomach, and catherine green one into its side.2424a picture in wax or clay was deliveredto the man in black, who stuck a thorn into the crown of it, agar one towards the breast, catherine green inthe side; after which agar threw down the picture, and said, there is cornish's picture with a murrain to it,or a plague on it.2424margaret agar delivered to the little man in black, a picture in wax, into which he andagar stuck thorns, and henry walter thrust his thumb into the side of it; then they threw it down, and said,there is dick

THE GOLDEN ESSENCE

ren bear their parents essence and blood. there is a mystery here, in the relationship between the witch gods, and their godly children, just as there is a similar mystery between the relationship of the witch gods and their human children. all of the wise must strive to understand this relationship. the dame s daughter went on to become the queen of elfhame, or of the underworld; she gained that crown through her journey and deeds. the mythology will demonstrate this. it was the dark one, her mother, that was the original queen of elfhame, but in a strictly non- linear sense of reality (and in the sense that the mother and daughter can be seen as one figure) there was no passing of the torch. it is important to realize that the daughter overlaps so much with her mother that it is difficul

pleased to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are using one) before you do this. then

THE KEY TO THE MYSTERIES

particular qualities. therefore, so long as you have an authority properly centralized it does not really matter what that authority is. in the pope we have such an authority ready made, and it is the gravest tactical blunder to endeavour to set up an authority opposed to him. success in doing so means war, and failure anarchy. this, however, did not prevent levi from ceremonially casting a papal crown to the ground and crying "death to tyranny and superstition" in the bosom of a certain secret areopagus of which he was the most famous member. when a man becomes a magician he looks about him for a magical weapon; and, being probably endowed with that human frailty called laziness, he hopes to find a weapon ready made. thus we find the christian magus who imposed his power upon the world ta

son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the angel of liberty was born before the dawn of

pised, the things of god are hawked about the street. the flesh insults the spirit, fraud laughs in the face of loyalty. no more idealism, no more justice: human life has murdered both its father and its mother. courage and patience! this century will go where great criminals should go. look at it, how sad it is! weariness 50 is the black veil of its face. the tumbril rolls on, and the shuddering crown follows it. soon one more century will be judged by history, and one will write upon a mighty tomb of ruins "here ends the parricide century! the century which murdered its god and its christ" in war, one has the right to kill, in order not to die: but in the battle of life the most sublime of rights is that of dying in order not to kill. intelligence and love should resist oppression unto d

to bless 61 with both hands the bridegroom and the bride; he will appear smiling between them, and take pleasure in being called father. however, the poetry of the east, in its magical souvenirs, will call him still brahma, and jupiter. india will teach our enchanted climates the marvellous fables of vishnu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to b

every day for all eyes that are open to see it. truth will be eternally the invention and the creation of genius; it cries: let there be light! and genius itself is, because light is. genius is immortal because it understands that light is eternal. genius contemplates truth as its work because it is the victor of light, and immortality is the triumph of light because it will be the recompense and crown of genius. but all spirits do not see with justness, because all hearts do not will with justice. there are souls for whom the true light seems to have no right to be. they content themselves with phosphorescent visions, abortions of light, hallucinations of thought; and, loving these phantoms, fear the day which will put them to flight, because they feel that, the day not being made for the

THE MAGICIAN S KABBALAH

hsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in malku

of malkuth and kether from each other by the fall. rm: high, exalted, attributes of kether, and also meaning to decay (worm-eaten, thus the process of malkuth and the decay implicit in evolution symbolised by the worm, dragon or serpent. it can be noted that a rearrangement of the letters of kthr gives krth, meaning "to cut off, and "divine punishment, hence referring that any deviation from the crown brings about a fall from the state of grace represented by kether. kl, to comprehend, measure, all every, whole, any, referring to kether as the all and the highest comprehension (the "admirable intelligence" as the sepher yetzirah entitles it, also "invisible intelligence" in that if something is everything, it cannot ever be perceived because there is nowhere outside it to perceive it from

saiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross and synthesis in malkuth, but also symbolic in this diagram of spirit (the "crown, or kether of the pentagram) crucified in the four elements (comprising malkuth. th, by itself is tau, as described above. it also represents a boundary, which could be described as malkuth being the ultimate boundary of kether, or mark, in that malkuth is the visible aspect of kether. numerically, malkuth values 496, which totals to 19 (4+9+6, which totals to 10 (1+9, which can be broken do

ces associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth below the veil merge within malkuth. figure 3 illustrates the attribution of the letters to the trinity, and a further breakdown is utilised by spelling the letters a

t even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "unde

THE MIDDLE PILLAR

ly is a fact within everybody's experience. emotion is almost always associated with the heart, reason with the head, passion with the genitals. the magical tradition simply classifies and considerably extends this list of affinities.7 whilst considering the yedudah, recognizing that it represents freedom and that its nature is light itself, the student should endeavor to visualize just above the crown of his head a spherical form of light. the diagram on page 73 (see figure 4) will indicate its likely position. the symbolism places this above the head because, in the first place, since the yechdah is the root of man's consciousness, it is a principle of whose presence the majority of us have never become really aware. th iss not to deny its existence, but only to affirm our previous ignor

arnated w i t h us. that is to say, it is a potency whch overshadows us-a principle which the race will be able to realize fully only some thousands of generations hence. the consensus of experienced opinion has it, therefore, that this overshadowing, no matter whether actual or only metaphorical- does assuredly exist, and that the psychc correlative of an overshadowing is a center just above the crown of the head. fantastic this certainly may somd at first. but i cannot make any attempt to just+ it or to defend it. and were i called before a tribunal of intellectual criticism, i would only recommend that the practice be followed as a definite scientific experiment, and the results experienced. let therefore the student consider h s higher and divine genius, the core of his unconscious, as

e presence of that genius. the hand employed should then be brought in a straight line down to the region about the diaphragm. vibrate the word "malkuth" as this is done, let the mind dwell on the fact that as the hand descends, so does a stream of light descend from above, a steady brilliant ray of light permeating him through and through. a shaft of light is thereby formed whch extends from the crown of his head to the soles of h s feet. strictly speaking, malkuth, the last sephirah, is referred to the feet. for convenience's sake, however, we touch the breast or solar plexus with the mental recognition that it is the region of the feet that actually we have reference to and to whch the shaft of light is directed. this forms the first half of the exercise. some seconds pause should take

ai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated within, broods above, a silent watcher. it is for each of us the source of inspiration and freedom and enlightenment. it is life itself. daafh, the shadowy sephirah, which develops in the course of evolution as we learn the domination of our mental and emotional propensities, is situated at the nape of the nec

ice called the middle pillar is to stand upright, hands to side, eyes closed, breath being inhaled and expired steadily. above all the mind should be quiet, calm, and still. when familiarity with the exercise is obtained, it may be performed sitting or lying down. these preliminary conditions being fulfilled, let the student begin by transferring his attention to that region immediately above the crown of h s head, where he should endeavor to visualize a sphere of white brilliance. to accomplish ths may take some little whle. several attempts may be required before any realization of ths center occurs. but when it has been obtained, let it be regarded with a certain sense of devotion, and contemplated as being the spatial correlative or correspondence of the vital core of h s being. this d

THE NECRONOMICON SIMON VERSION

e of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of ma

d then, it should be removed only after the sun has gone to its rest. no ray of sunlight should strike the seal, lest its power be rendered nil and a new seal must needs be cast. the number of nanna is thirty and this is his seal: the god of mercury is nebo. he is a very old spirit, having a long beard, and is the guardian of the gods, as well as the keeper of the knowledge of science. he wears a crown of one hundred horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broa

ut watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. thi

assistance in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the number of marduk is ten and this is his seal: the god of saturn is ninib called adar, the lord of hunters and of strength. he appears with a crown of horns and a long sword, wearing a lion's skin. he is the final zonei before the terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is

ant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre, hear me and remember! mighty father, whose thought is beyond the comprehension of gods and men, hear me and remember! gate of the great gates of the spheres, open unto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaag

THE ROSICRUCIAN MANIFESTOS

ave vomited forth their blasphemies against christ, and as yet do not abstain from their lies in this clear shining light. in germany all their abominations and detestable tricks have been disclosed, that thereby he may fully fulfill the measure of sin, and draw near to the end of his punishment. therefore one day it will come to pass, that the mouth of those vipers will be stopped and the triple crown will be brought to nought, as thereof at our meeting shall more plain and at large be discoursed. for conclusion of our confession, we must earnestly admonish you, that you put away, if not all, yet the most books written by false alchemists, who do think it but a jest, or a pastime, when they either misuse the holy trinity, when they do apply it to vain things, or deceive the people with mo

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

et us like men drop the silly pretence of an ostrich-like self-delusion that the cindery asteroid still lights our way; let us rather apply our mental spectroscope to the analysis of its rays. there shall we perchance discover the blending of all opposites in one harmonious light; thence shall we travel to the holy and humble house of the heart, wherein our god is born, whose name is ineffable, a crown of glory, exalted forever above the balance of righteousness and truth. t.a.r.o. as author of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book

hereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upo

ul bowers and o beautiful gardens! o isles in the azure ionian deep! ere ripens the sun, ere the spring-wind hardens your fruits once again ye shall have me to keep. the sleep-god laments, and the love-goddess pardons, when love at the last sinks unweary to sleep *orpheus, vol. iii, pp. 200. as also does the song of orpheus: o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow twine, and the disc of flaming light is on thee, seated in the prow of the sun fs bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard fs pell, and golden sound of planets choral in their course! o thou self-formulated sire! self-master of thy dam fs desire! thine ey

l manhood. lavishly scattered, we find it throughout the works before us; in gaceldama, h gmysteries: lyrical and dramatic, h gthe temple of the holy ghost, h gtannhauser, h grosa mundi, h and galice. h ecstasy is the keynote here, as it is of all poetry, all literature. aye! of all life. without it we cease to be even animals. a dog will bay the moon. mere lumps of sodden clay; with it a flaming crown of glory, angel-voiced, singing amidst the stars the anthem of eternity. ii the chapter known as the virgin in which chapter it is related how beauteous and fair she was to behold, and with what joyaunce and jollity she greeted her many lovers, and how she fed off their kisses and growing bold was cast forth to feed amongst the swine. the virgin gto be a singer of sweet songs, h is the great

of loveliness, and as her eyes reflected the passion of his own, as they smiled back on him all the love he bore her, yielding, he caught her up as a flame would another, and the giron rod of law h grew misty, for they were one, one in body, mind and soul; alone for that moment, sole inhabitants of this world. infinite. the moment is over, the girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fearful, at last becomes aware that fate has overtaken them; then all the fury of manhood

THE TAROT OF C C ZAIN

nd the animal soul, and that the result of this struggle commences a new epoch in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of

to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies

the passage of time. the white sphinx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanum viii may be read as justice or equilibrium. arcanum viii is figured by a woman, blindfolded and seated upon a throne. she wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. this is the ancient symbol of justice, which weighs all acts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is c

n supporting the wheel indicates that all nature is polarized into positive and negative. the serpents signify that the law of all action is that of sex. the enchantress--arcanum xi. in divination, arcanum xi is force, spiritual power, or fortitude. arcanum xi is figured by the image of a young girl who opens and closes without effort, with her hands, the jaws of an angry lion. the maiden wears a crown surmounted by a vase and crowned eagles, and at her brow the sacred serpent. the vase is symbol of the affections, and the crowned eagles represent force spiritualized. the sacred serpent signifies that she acts in full knowledge of her power, and not blindly. the lion symbolizes force, also the animal desires in man which are subdued by the spiritual nature. the whole ensemble symbolizes th

on embraces all three planes. strength depends upon harmony, and the music of their souls sounding across the spaces endows both with a hitherto unknown power to overcome obstacles, to gain the blossoms of experience on all three planes, as signified by the three flowers related to each of the 12 zodiacal signs. as a whole the ensemble signifies the attainment of adeptship while on earth, and the crown of angelhood that awaits such perfect human beings when they have passed from the physical and function in the sublime vistas of the future. the materialist--arcanum xxii or 0. in divination, arcanum xxii means failure, folly, and mistake (or spirituality. arcanum xxii, or 0, like the planet pluto, has a dual interpretation. as xxii, it is well represented by the letter t with its point thus

THE WITCH CULT OF ZOS VEL THANATOS

t can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very

THE BOOK OF GATES

th to you, o ye who dwell in the light in your habitations, my p. 83 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of set-amente.t p. 84 splendours shall be to you. i have decreed their slaughter, and they have slaughtered everything which existeth. i have hidden you from those who are upon the earth, restoring the crown (or, tiara) to those who are on the mountain. the gods say-'let this jackal-headed sceptre emit the words of this great god who joineth together his members. come then unto us, o thou from whom we have come forth! cries of joy are to thee, o thou who art in thy disk, thou great god whose forms (or transformations) are manifold' their provisions [consist] of bread-cakes and beer" the paragrap

in this lake, is to guard your flames and your fires [so that ye may hurl them] against my (literally, his) enemies, and your burning heat against those whose mouths are evil. hail to you, o uraei' they say unto ra-'come thou to us, stride thou over tanen" on the left of the path of the boat of the sun through the fourth division we see the god osiris, in mummied form, and wearing on his head the crown of the south, standing on a serpent, and partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in the form of a uraeus, and behind her are twelve gods, who stand in front of heru-ur (or, horus the aged, the haroeris of the later

ands a god, with his body bent forward in adoration before a bearded god, who holds the symbol of life in the right hand and a sceptre in the left. the four gods are called "masters of their pits" and their lord is called the "master of earths" p. 135 the text referring to horus reads "horus worketh on behalf of his father osiris, he performeth magical ceremonies for him, and restoreth to him the crown, saying 'my heart goeth out to thee, o my father, thou who art avenged on those who would work against thee, and in all the matters which concern thee thou art guided by magical ceremonies. thou hast the mastery, o osiris, thou hast the sovereignty, o khenti amenti, thou hast whatsoever is thine as governor of the tuat, o thou whose forms (or, attributes) are exalted in the hidden place the

on those who would work against thee, and in all the matters which concern thee thou art guided by magical ceremonies. thou hast the mastery, o osiris, thou hast the sovereignty, o khenti amenti, thou hast whatsoever is thine as governor of the tuat, o thou whose forms (or, attributes) are exalted in the hidden place the beatified spirits hold thee in fear, and the dead are terrified at thee. thy crown hath been restored unto thee, and i, thy son horus, have reckoned thy weakness there" the twelve gods who are in front of the shrine of khenti amenti say "let him of the tuat be exalted! let khenti amenti be adored! thy son horus hath restored to p. 136 thee thy crown, he hath protected thee by means of magical ceremonies, he hath crushed for thee thine enemies, he hath brought to thee vigou

spear-head ornaments and the side of the tuat is written. the transliteration of these characters appears to be ser her tuat sath then; the meaning of the first three p. 161 words is tolerably clear, i.e "osiris, governor of the tuat" but the signification of the last signs is doubtful. m. lef bure translates the inscription "osiris, master of hades, earth, and tanen" osiris, who wears the double crown of the south and north, and holds in his right hand the symbol of "life" and in his left a sceptre, is seated on a chair of state, which is set on the top of a platform with nine steps. on each stop stands a god, and the nine gods are described as the "company which is with sar, i.e, osiris" on the topmost step is a balance, in which the actions of the deceased are weighed; the beam of the b

THE SECRET RITUALS OF THE OTO

g solomon s temple, and that of jesus christ. 33 is also the number of degrees in freemasonry; and it has many other qualities, many of which you doubtless know already. note, too, that a is 1, b 2, l 30, as if to signify the whole course of the universe, the unity, the dyad, the many and the naught. it is also pertinent to observe that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illimitable, or the compasses circumscribe him? u

ow me, that i may offer up the blood to our lady babalon (g.c. goes to temple and enters. s.b. and k.s. remaining in their stations within and without. temple is lighted only by the sanctuary lamp. the three companions form the triangle about the candidate. g.c. goes to c.b. and kneels, offering cup. c.b. drinks, lifts her kirtle from which he takes the phial of oil) g.c (within triangle. anoints crown of c. s head) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (5 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. in the name of nuit and of babalon and of isis (anoints centre of forehead) in the name of hadit and of chaos and of apophis (anoints ball of thumb) in the name of ra-hoor-khuit and of the beast and of on and by the author

ves the accolade on b- c- a-s saltire) all: iao sabao! g.c: you will now retire without the portal of the temple, there to be invested with the insignia of your rank (all leave the temple, and all assist in this. g.c. places the shoes upon c. s feet, kissing them in token of humility) i now proceed to entrust you with the secrets of this degree (all retire and prepare for second point. k.s. wears crown, a companion of the papal tiara, while the other companions wear the robes of familiars of the inquisition. no templar jewel or ensign must be shown. c.b. is in temple as baphomet) on the 13th day of october 1307 the grand master of the temple jacobus burgundus molensis or jacques de bourg molay and many of his brethren were arrested through the treachery of two apostate brethren (they appea

f the lion and the serpent may be upon you in the name of meithras abraxas iao sabao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (4 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. go then, sir knights, rejoice in dame and squire, but let not your understanding be darkened, or your wisdom be baulked of its effect. in beauty behold the crown ineffable, and beyond the crown that wonder which awaiteth him that is faithful of his oath, and is chaste in the ambush of life as in the set field of his probation. and the blessing of god be upon you in the name of the father+ and of the son+ and of the holy ghost+ amen. tracate of the great thing hidden in the palace of the king be it now understood further concerning the interchange of

tml (6 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. is not this a pearl richer than all the treasures of the seas? is not this a goal for whose attainment thou shouldst fling away every garment? a prize to gain which no training is too tedious, no toil too arduous, no sacrifice too great? thou hast aspired and thou hast attained! it is this, it is this, no less, that this hour i crown thee withal here in the sanctuary of the gnosis, illustrious, illuminated, and now thrice holy brother. of nature first learn this concerning nature. the basis of mineral life is hyle, and is dark. the basis of vegetable life is chlorophyll, and is green. the basis of animal life is blood, and is red. the basis of divine life is light, whose feeblest reflections are beyond violet. thus in ou

THE HOLY BIBLE KING JAMES VERSION

49:25 [even] by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 49:26 the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head of him that was separate from his brethren. 49:27 benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. 49:28 all these [are] the twelve tribes of israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them. 49:29 and he charged them, and said unto th

f the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it] 25:10 and they shall make an ark [of] shittim wood: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 25:11 and thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 25:12 and thou shalt cast four rings of gold for it, and put [them] in the four corners thereof; and two rings [shall be] in the one side of it, and two rings in the other side of it. 25:13 and thou shalt make staves [of] shittim wood, and overlay them with gold. 25:14 and thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with th

at, from between the two cherubims which [are] upon the ark of the testimony, of all [things] which i will give thee in commandment unto the children of israel. 25:23 thou shalt also make a table [of] shittim wood: two cubits [shall be] the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. 25:24 and thou shalt overlay it with pure gold, and make thereto a crown of gold round about. 25:25 and thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about. 25:26 and thou shalt make for it four rings of gold, and put the rings in the four corners that [are] on the four feet thereof. 25:27 over against the border shall the rings be for places of the staves to bear the table. 25:28 a

ock and the two rams. 29:4 and aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. 29:5 and thou shalt take the garments, and put upon aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: 29:6 and thou shalt put the mitre upon his head, and put the holy crown upon the mitre. 29:7 then shalt thou take the anointing oil, and pour [it] upon his head, and anoint him. 29:8 and thou shalt bring his sons, and put coats upon them. 29:9 and thou shalt gird them with girdles, aaron and his sons, and put the bonnets on them: and the priest s office shall be theirs for a perpetual statute: and thou shalt consecrate aaron and his sons. 29:10 and thou shalt ca

to burn incense upon [of] shittim wood shalt thou make it. 30:2 a cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same. 30:3 and thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 30:4 and two golden rings shalt thou make to it under the crown of it, page 49 exodus by the two corners thereof, upon the two sides of it shalt thou make [it] and they shall be for places for the staves to bear it withal. 30:5 and thou shalt make the staves [of] shittim wood, and overlay them with gold. 30:6 and thou shalt put it before the vail that [is] by the ark of

TRUE HISTORY OF WITCHCRAFT

rrowing but little from remaining memories of actual prechristian paganism. we have seen a resurrection of this mania in the 1980s flurry over `satanic sacrificial' cults, with as little evidence "the concept of the heresy of witchcraft was frankly regarded as a new invention, both by the theologians and by the public" writes dr. rossell hope robbins in the encyclopedia of witchcraft& demonology (crown, 1959, p.9)"having to hurdle an early church law, the canon episcopi, which said in effect that belief in witchcraft was superstitious and heretical, the inquisitors cavilled by arguing that the witchcraft of the canon episcopi and the witchcraft of the inquisition were different" the evidence extracted under the most gruesome and repeated tortures resemble the wiccan religion of today in on

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

same sort of cap on his head, with the word helman written 1 sat. lib. i, c. 18. 2 thucyd. lib. vii. 3 homer, il. s, v. 472. 4 sat. lib. i, c. 19. 5 plate x fig. 2, engraven from one belonging to me. i have since been confirmed in this conjecture by observing the characters of mars and apollo mixt on greek coins. on a mamertine one belonging to me is the head with the youthful features and laurel crown of apollo; but the hair is short, and the inscription on the exergue denotes it to be mars. see plate xvi. fig 2. 6 it may be seen with th edagger on the medals of brutus. of priapus 79 under him,1 in characters which are something between the old runic and pelasgian; but so near to the latter, that they are easily understood.2 this figure seems to be of the same person as is represented by

importance. the holy kiss was not only applied as a part of the ceremonial of the eucharist, but also of prayer, at the conclusion of which they welcomed each other with this natural sign of love and benevolence.2 it was upon these occasions that they worked themselves up to those fits of rapture and enthusiasm, which made them eagerly rush upon destruction in the fury of their zeal to obtain the crown of martyrdom.3 enthusiasm on one subject naturally produces enthusiasm on another; for the human passions, like the strings of an instrument, vibrate to the motions of each other: hence paroxysms of love and devotion have oftentimes so exactly accorded, as not to have been distinguished by the very persons whom they agitated.4 this was too often the case in these meetings of the primitive ch

ne s auroit bonnement dire le voir s il est homme, tronc, ou beste. il est assis dans une chaire, dor e en apparence, mais flamboiante: la royne ddu sabbat son cost, qui est quelque sorci re qu il 222 on the worship of the side sat the queen of the sabbath, one of the witches whom he had debauched, to whom he chose to give greater honour than to the others, and whom he decked in gay robes, with a crown on her head, to serve as a bait to the ambition of the rest. candles of pitch, or torches, yielded a false light, which gave people in appearance monstrous forms and frightful faces. here you see false fires, through which some of the demons were first passed, and afterwards the witches, without suffering any pain, which, as explained by de lancre, was intended to teach them not to fear the

s s approchent de si pr s qu ils se touchent, et se rencontrent dos dos, un homme avec une femme: et certaine cadence ils se choquent et frapent inpudemment cul contre cul. mais aussi il nous fut dit que le diable bizarre ne les fasoit pas tous mettre rang ment le dos tourn 242 on the worship of the strange humours, did not cause them all to be placed in order, with their backs turned towards the crown of the dance, as is commonly said by everybody; but one having the back turned, and the other not, and so on to the end of the dance. they dance to the sound of the tabor and flute, and sometimes with the long instrument they carry at the neck, and thence stretching to near the girdle, which they beat with a little stick; sometimes with a violin (fiddle. but these are not the only instrument

TYSON DONALD NEW MILLENNIUM MAGIC

square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not creat

n apt symbol for the christian crusades or for the islamic jihad, and indeed it may be written as a triangle over a cross, action overcoming inertia, which can be stylized into a flaming sword (see figure at the top of page 99. table of heptagram \o q, planets colors metals jewels semiprecious elements and motions archangels chakras trees music body sun yellow gold topaz ivory- tzaphqiell ratziel crown apple trumpet head mars red iron ruby coral a khamael brow yew drum right leg venus green copper emerald jade t7 haniel throat birch guitar left arm mercury white platinum diamond opal v raphael heart hazel piano heart jupiter orange tin jasper amber a tzadqiel solar plexus oak organ right arm saturn blue lead sapphire turquoise b michael bowel elm bass left leg moon purple silver amethyst p

ecome the day of helios for the magus. however, since the mind is so strongly governed by habit, it is useful to make habit work for the magus rather than to fight against it. in the human body, the microcosm, the planetary forces are represented by seven imaginary centers located along the axis of the spine. in the east these cen- ters are called chakras. they are found, roughly speaking, at the crown of the head, on the brow between and slightly above the eyes, at the pit of the throat, in the cen- ter of the chest near the heart, at the solar plexus, in the pit of the stomach just below the navel, and at the perineum. depending on which of these centers the magus chooses to consider as the point of self, his or her personal universe will be colored and influenced by a certain bias of fo

help to understand the chakras by relating them graphically to the sephiroth of the kabbalistic tree. the tree is made up of ten sephiroth, or ema- nations of the unmanifest, arranged in three columns. if the columns are united, the right and left being drawn together to overlap in the center, the result is seven spheres of reality that correspond to the seven chakras along the spine: 0 kether a@ crown 0+ 0 chokmahibinah ci* brow 0+ 0 chesedigeburah 0? throat 0 tiphareth+ heart 0 c+ 0 netzachihod y solar plexus 0 yesod 0 b bowel 0 malkuth v d perineum provided they are legitimate and do not result in obvious contradictions, such syncretic relationships are useful because the insights gained through one system can supplement those gained by another and result in a strengthening of both. the

chakras, the magus can experience the essence of the related planet with his or her senses from inside the planet. in effect, the white light of his or her spirit is refracted through a filter colored with the nature of the planetary being. each chakra is a filter of a different color corresponding to the planet and the sephiroth or sephirah to which it relates. if the magus chooses to enter the crown center he or she will feel a oneness with the light. the brow center will give a feeling of penetrating intellect and clarity of per- ception. the throat center causes a burgeoning of the subtle powers of intuition and symbolism. the heart chakra is the center of balance that controls and regulates the posi- tive and negative forces of the perceived self, even as the heart regulates the sens

TYSON DONALD SOUL FLIGHT

of each of these seven sephiroth, a part of the body can be associated with a planetary sphere. the ten sephiroth the golden dawn system is complex and a bit overwhelming for those unfamiliar with it. i do not propose to examine it in detail here, but i will list the ten sephiroth on the tree of life and show how they join various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-s

e left side of the brain. hod, on the left side of the tree, is located on the right leg. and so for the other sephiroth on the sides of the tree. malkuth is often assigned to the feet, but it more &curately corresponds with the entire shell of the physical body.139 netzach and hod represent, respectively, the left leg and the right leg, including the feet and toes. kether is often applied to the crown of the head, but more properly belongs above the head and resting on it gently as would a crown. tattwa doorways as physical aids to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hindu

y can be discovered. 208 soul flight v the hierophant hebrew letter: vau (nail) correspondence: taurus path: sixteenth the hierophant is the pope of a religion of ancient origins and long-established traditions, who ensures that the divine laws are observed and who punishes those who violate them. he sits in an audience hall within a great stone cathedral on a golden and jewel-encrusted throne, a crown of gold upon his head, wrapped in official robes of royal purple. at his feet kneel two priests who have been selected to plead a religious controversy he is presently judging. one priest argues in favor of the defendant, and the other argues for the prosecution. the defendant is not present at this trial nor would he be permitted to speak in his own defense. the determination of orthodoxy i

k of the mountain, who when approached will speak from a shining cloud on questions of personal relationships and marriage. vii the chariot hebrew letter: cheth (fence) correspondence: cancer path: eighteenth before the fortification wall of a town, a young man stands in a podium that resembles a chariot of war beneath a sheltering blue canopy decorated with stars. he wears ceremonial armor and a crown. it appears that he is just about to begin to address a multitude gathered in front of him, or has just completed his speech. it is evident that the chariot is not riding into battle by the strange creatures who are harnessed to it-they lounge indolently on the grass. beyond the limits of the card is a green meadow that has been prepared for a medieval knight's jousting tournament. young nob

by their necks to the pedestal. both wear horns on their heads and tails protrude from their backsides. the terrifying figure on the pedestal is a giant with bat-like wings and the curving chapter twelve: the tarot 215 horns of a goat. his torso and arms are bare, showing his red skin, but his legs are hairy and his feet resemble the talons of a hawk. an inverted pentagram adorns his head like a crown. he holds an inverted torch in his left hand, while his right hand is raised in a gesture of damnation. as this procession makes it way through the town, the revelers keep up a constant din by beating on drums and pots with sticks, blowing whistles and flutes, and singing and hollering at the tops of their voices. most of them are drunk. the townspeople watch them with amusement from the sid

TYSON DONALD THE MAGICAL WORKBOOK

me. imagine that it grows larger until it is six feet tall and broader than your own body. in your astral form, rise from your chair and step forward into the flame so that it bathes your body and surrounds you with its soft golden fire. the flame feels cool and pleasant on your skin. allow the flame to penetrate and flow upward through the interior of your body from the soles of your feet to the crown of your head. from within the flame, continue to will it to lengthen itself straight into the heavens, like a great burning pillar. extend your awareness on all sides as you stand inside the flame to feel the flowing fire around you, and direct it ever higher as you will your astral body to grow taller and taller. carry the flame up with you. while you sustain your astral body inside the fla

ands touch your forehead. i have found this minor variation in the original golden dawn formula to be quite effective. in my own work i use a modified form of the kabbalistic cross more in harmony with my system of magic, described in detail in my book new millennium magzc. this method employs english rather than hebrew. instead of the words "thou art" at the top of the cross i use the words" the crown" to indicate that the head is the place on the body assigned to the highest sephirah, kether-kether means crown. i assign the bottom of the cross to the groin rather than the base of the sternum, because the functions of the groin are more in keeping with the nature of malkuth than the solar plexus. also, in my method i invert the arms of the cross from left to right, assigning gedulah to th

words "for ever" i prefer the words "and the law everlastingj' as the final part of the formula. the word "law" refers to tiphareth, the central sephirah assigned to the messiah or christ. 110 standing exercises the text and accompanying gestures of my version of the kabbalistic cross are as follows "thou art (press hands together in prayer gesture in front of heart-center with fingertips up "the crown (press left palm to center of chest and touch top of brow with right index finger "and the kingdom (touch groin "the power (touch left shoulder "and the glory (touch right shoulder "and the law (touch back of left hand over heart-center with right index finger "everlasting (point directly forward with extended right arm and index finger "amen (still gazing forward, raise right arm to point w

TYSON DONALD THE POWER OF THE WORD

t not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tr

our groin, your left shoulder, your right shoulder, the back of your hand where it lies upon your heart center, and then with your right index finger point straight ahead of you into the infinite distance of the south. as you describe the shape of the kabbalistic cross upon your own body, speak these works, which follow directly after the words of the cleansing prayer without a pause: who art the crown (forehead) and the kingdom (groin, the power (left shoulder) and the glory (right shoulder, and the everlasting law (heart center, amen (point directly in front at heart level. press your palms together in a prayer gesture before your heart center and visualize three rays of laser light intersecting your heart at right angles. a ruby-red ray passes vertically through the crown of your head a

nding. after you have contemplated the three rays of the cross for several minutes in silence, clap your hands together four times in front of your heart to indicate that the ritual is fulfilled; or, if the cross is only the opening part of a more complicated ritual, proceed with the ritual. 108 tetragrammaton the words spoken while making the cross are translations of names of the sephiroth. the crown is kether. the kingdom is malkuth. both are located on the central pillar of the tree of the sephiroth. the power is geburah, which is more commonly translated "severity" but which gershom scholem translates as "power (kabbalah, p. 106. geburah lies midway on the left pillar of the tree. the glory is gedulah, a very common alternate name for the fourth sephirah, chesed, located midway on the

lordo f lords(.r ev. 19:11-6) it may be assumed that the seated christ is similar in appearance, if not identical, to the seated twenty-four elders about the throne, who are merely his various permutations, or aspects. he is thus a man with snow-white hair, probably a snowy beard as well, flaming or blazing eyes, and a body that shines radiantly with a golden light, like heated brass. he wears a crown of gold and a long, shining white robe that reaches down to his bare feet. this is held closed by a sash or girdle of golden cloth wrapped around his breast. when he speaks, his great voice roars like a waterfall. he carries in his right hand, signikng rule, the seven planets. from his mouth, which signifies his spoken commands, goes out a two-edged sword-two-edged to cut both ways, either t

tle, lord of lords, with the mounted christ of geburah. both titles combined represent standing christ in zlphareth. 152 tetragrammaton women may prefer to visualize christ in a female body to make the assumption of the christ-form easier. she will appear with white hair, flaming ruby eyes, clothed in white with a golden sash around the middle of her body, her feet bare. upon her head is a golden crown. this inversion of gender is not really necessary, however, and is in some respects undesirable. the messiah, who is the light incarnated upon the earth in human form, is neither wholly male nor wholly female, but contains both sexes within himlher self, even as god is neither male nor female, but both. that is why the stories of jesus portray him with so many feminine characteristics, and w

VOX SABBATUM

n her two hands and feet, and that he could not have intercourse with her in any other position; and that was the way the presiding devil enjoyed her, because at the first sensation by the neophyte of the member of the presiding devil, very often appeared cold and soft, as very frequently the whole body. at first he put it in 13 the encyclopedia of witchcraft and demonology, rossell hope robbins, crown 1965 14 a witches sabbat article by the present author. vox sabbatum the witches sabbat 13 the natural orifice and ejaculated the spoiled yellowing sperm, collected from nocturnal emissions or elsewhere, then in the anus, and in this manner inordinately abused her .upon her return to the sabbat, the neophyte, before the banquet entered into sexual relations with any other man .then, the torc

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

hundred and six foes. in every fight the blacksmiths performed mighty deeds of valour, and in reward for their services a special district was allotted to them to dwell in. the last great fight in the north took place at tanis, in the eastern part of the delta. when the position of the enemy had been located, horus took the form of a lion with the face of a man, and he put on his head the triple crown. his claws were like flints, and with them he dragged away one hundred and forty-two of the enemy, and tore them in pieces, and dug out their tongues, which he carried off as symbols of his victory. meanwhile rebellion had again broken out in nubia, where about onethird of the enemy had taken refuge in the river in the forms of crocodiles and hippopotami. ra counselled horus to sail up the n

m thee in the form of horus, dweller in the star septet. thou makest a spirit to be in him in his name 'spirit dwelling in the god tchentru' he avengeth thee in his name of 'horus, the son who avenged his father' hail, osiris, keb hath brought to thee horus, he hath avenged thee, he hath brought to thee the hearts of the gods, horus hath given thee his eye, thou hast taken possession of the urert crown thereby at the head of the gods. horus hath presented to thee thy members, he hath collected them completely, there is no disorder in thee. thoth hath seized thy enemy and hath slain him and those who were with him" the above words are addressed to dead kings in the pyramid texts, and what the gods were supposed to do for them was believed by the egyptians to have been actually done for osir

head of the enemy and the heads of his fiends [fn#85] i.e, the mediterranean. xvi. thus heru-behutet and horus, the son of isis, slaughtered that evil enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. and heru-behutet was in the form of a man of mighty strength, and he had the face of a hawk, and his head was crowned with the white crown and the red crown, and with two plumes and two uraei, and he had the back of a hawk, and his spear and his chain were in his hands. and horus, the son of isis, transformed himself into a similar shape, even as heru-behutet had done before him. and they slew the enemies all together on the west of per- rehu, on the edge of the stream, and this god hath sailed over the water wherein the enemie

the month tybi [fn#92] the month mekhir [fn#93] a mythological locality originally placed near herakleopolis. the name means "the place where nothing grows" several forms of the name occur in the older literature, e.g. in the theban recension of the book of the dead. and heru-behutet was in the form of a man who possessed great strength, with the face of a hawk; and he was crowned with the white crown,[fn#94] and the red crown,[fn#95] and the two plumes, and the urerit crown, and there were two uraei upon his head. his hand grasped firmly his harpoon to slay the hippopotamus, which was [as hard] as the khenem[fn#96] stone in its mountain bed [fn#94] the crown of the south [fn#95] the crown of the north [fn#96] a kind of jasper. and ra said unto thoth "indeed [heru-]behutet is like a maste

d of the gods; thou art the lord of commands" and they untied the boat of ra, and they sailed up the river to the east. then he looked upon those enemies whereof some of them had fallen into the sea (or, river, and the others had fallen headlong on the mountains [fn#105] zoan-tanis. and heru-behutet transformed himself into a lion which had the face of a man, and which was crowned with the triple crown.[fn#106] his paw was like unto a flint knife, and he went round and round by the side of them, and brought back one hundred and forty-two [of the enemy, and be rent them in pieces with his claws. he tore out their tongues, and their blood flowed on the ridges of the land in this place; and he made them the property of those who were in his following [whilst] he was upon the mountains [fn#106

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

come gods? do you want to convert yourselves into christs? do you want to liberate yourselves from the wheel of birth and death? here we will give you the clue of sexual magic! what else do you want? let s see the existing relationship between the 10 sephiroth with the first tarot cards. the seven planets of the solar system are the seven sephiroth. and the thrice-spiritual sun is the sephirothic crown. these sephiroth live and palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the tarot whose primeval hieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess

ieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyphic is represented by a hand in the attitude of grasping. these three sephiroth are the sephirothic crown. introducci n hijos de los hombres! quer is entrar en la dicha inefable del nirvana? quer is convertiros en dioses? quer is convertiros en cristos? quer is libraros de la rueda de nacimientos y muertes? aqu os daremos la clave de la magia sexual! qu m s quer is? veamos la relaci n existente entre los sephirotes y las primeras cartas del tarot. los siete planetas del sistema solar son los sie

ogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var

reat work they pleasurably enjoy lust, they bestially enjoy carnal passion even when they do not waste their ens seminis. therefore, the outcome of this is that these devotees totally polarize the fire within the chakras of their lower abdomen and lose the happiness of enjoying the ecstasy of the lotus of one thousand petals. such a lotus flower is found situated in the pineal gland, which is the crown of saints that shines over the head of the great initiates. the lotus of one thousand petals converts us into masters of samadhi (ecstasy. cuando los tomos solares y lunares del sistema seminal hacen contacto en el triveni, cerca del coxis, despierta el kundalini. la uni n sexual entre iniciados solo tiene por objeto establecer el contacto de polos opuestos, para despertar el kundalini. con

, he said very saintly spill the cup of hermes, and this is how one must work in the great work (this is the logic of absurdity. geronimo, the disciple of count cagliostro (who indeed was not a strong man as was cagliostro, the great coptic, allowed himself to be convinced by reason of absurdity and he spilled the sacred cup. thus this is how he successively lost his shroud and sword, scepter and crown, tunics and degrees. this was the fatality. the arcanum xvi fulminated geronimo with the terrible ray of cosmic justice. three types of resurrection as there exist three basic types of energy: masculine, feminine and neutral, likewise, there exist three types of resurrection. the first is the initiatic spiritual resurrection. the second is the resurrection with the body of liberation. the th

WESTERN MANDALAS OF TRANSFORMATION SR AL

the mysteries of god and nature. if fascination with the powers which have been attributed to talismans over time eventually pulls you into a deeper study of qabalah, it will be no small miracle, as you will see if you work with qabalistic talismans long enough. the end result of all true qabalistic work is to draw closer to the god-energy known as kether, the essence of the tree. it is the real "crown" of magical work. all great qabalistic magicians will testify to this, for it is what true magic in the western esoteric tradition is all about, although it has often been greatly misunderstood. a word of caution is in order for those who simply want to experiment with talismans for the reasons mentioned above: for love (or sex, power (especially over someone else) or money (especially witho

f ways in magical work. hebrew letters are also numbers.names have a particular numerical vibration. so do biblical phrases or affirmations. here is a brief review of numerical symbolism based primarily on the qabalistic interpretations of eliphas levi and paul case. 1. one represents unity, the initial impulse, or sum of all existing things. on the tree of life, this is symbolized by kether, the crown. it has no planetary association and is beyond conceptualization in terms of mythological or zodiacal correspondence. it is represented simply by a point; it has no basic form yet, such as we begin to see in number three with the primordial geometrical shape of a triangle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of points. we can a

stian community, since these fish were caught after the resurrection of jesus. one may refer to david fideler's jesus christ sun of god: ancient cosmology and early christian symbolism for other interesting associations of the number 153 with pythagorean symbolism. eliphas levi praises the sephira of tiphareth thus: beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according

WICCA EIGHT SABBATS OF WITCHCRAFT

, the winter solstice, the longest night. indirect evidence supporting this mirror-birth pattern is strongest in the christianized form of the pagan myth. many writers, from robert graves to stewart farrar, have repeatedly pointed out that jesus was identified with the holly king, while john the baptist was the oak king. that is why 'of all the trees that are in the wood, the holly tree bears the crown' if the birth of jesus, the 'light of the world, is celebrated at mid-winter, christian folk tradition insists that john the oak king (the 'dark of the world) was born (rather than died) at mid-summer. it is at this point that i must diverge from the opinion of robert graves and other writers who have followed him. graves believes that at midsummer, the sun king is slain by his rival, the go

WICCA WITCHCRAFT TODAY

nitiates could obtain the required learning which took them to a paradise where they were rested and refreshed, till they were ready to be reincarnated on earth again. christianity at first promised what has been irreverently called 'salvation on the cheap 'abjure your heathen gods, believe in the three gods who are one, and you go straight to a glorious heaven, where you are a king with a golden crown, never working but playing harps and making wassail for ever' all who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, we didna

de youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the rules, or maybe of the significance of the initiation '3. thus instructed and enabled now to share in the rite, the maiden, still draped in the sindon and now wearing a crown of myrtle, moves to the right bearing on a ritual dish food in slices to take part in a lustral repast. before a sacrificial table is seated a priestess assisted by two attendants; with her left hand she uncovers a dish brought by one attendant and in her right hand she holds a branch of myrtle on which the other attendant, who has thrust into her girdle a ritual roll, is pouring a libation

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

a weasel moving on from stone to stone, and now at last you wear a human shape, a thing grey man half lost in gathering night. druid. what would you, king of the proud red branch knights? fergus. this would i say, most wise of living souls: young subtle conchubar sat close by me when i gave judgment, and his words were wise, and what to me was burden without end, to him seemed easy, so i laid the crown upon his head to cast away my sorrow. druid. what would you, king of the proud red branch kings? fergus. a king and proud! and that is my despair. i feast amid my people on the hill, and pace the woods, and drive my chariot-wheels in the white border of the murmuring sea; and still i feel the crown upon my head. druid. what would you, fergus? fergus. be no more a king, but learn the dreaming

n my face, yet i will go forward and never turn back, and continue to press forward until i have finished, and i would have you do the same. though you may hear the birds singing on this side and that side, you must not take notice of that, but hear me when i speak to you, and take it to heart, for you may always depend that what i say shall be true. teedyuscung delaware crowned leadership we now crown you with the sacred emblem of the deer s antlers, the emblem of your lordship. you shall now become a mentor of the people of the five nations. the thickness of your skin shall be seven spans- which is to say that you shall be filled with peace and goodwill and your mind filled with a yearning for the welfare of the people of the confederacy. with endless patience you shall carry out your du

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

is volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manife

god of israel, ihvh alhi ishrl, both number by gematria 613. the 613 precepts of the jewish law were delivered to moses. david, it is said, reduced them to eleven (11, and isaiah to six (6, and later to two (2. habakkuk to one (1, viz, the just shall live by faith. 613 also refers to the holy garment which had 600 fringes, eight (8) threads and five (5) knots. 620. the number of kether, ktr, the crown, or 1st sephirah. 622. 622 years from the christian era is the date of the hegira, or flight of mahomet from mecca, from which year the mahometans reckon their calendar. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 632. 632 years a.d. is the foundation of the persian mode of reckoning years, from their king yezdegird. 640. 640 is shemesh, the sun, shmsh; mem is

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

llectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons:

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

extremities [hesed to yesod] are operative, and the seventh is malkhut, and malkhut depends on binah, and she returns to her source. and this is the secret of sabbath and the sabbatical year [sod ha-shabbat u-shemittah] in which work is forbidden, and the secret of the jubilee [sod ha-yovel. and the world-to-come, which is in the secret of atarah returning to binah, and she is the woman of valor, crown of her husband (prov 12:14. then binah rules and everything returns to binah, to the womb of their mother, and this is the secret of the destruction of this world [hurban ha-olam ha-zeh, which is governed by 90 chapter two means of binah, the supernal world. thus in the end of the sixth millennium all of them are rectified by means of the eighth king,206 the mercy that is revealed in the wor

and this is the secret of sabbath, but sabbath does not return to her root, to binah, but rather binah illumines her, not by means of the six extremities, the six days of creation, and she is equivalent to her, and thus the time for copulation [zeman haziwwug] is in it. the world-to-come, however, is in the pattern of yom kippur. and then the righteous sit with their crowns on their heads,207 the crown of her husband [ateret ba lah, and then there is no eating, no drinking, no procreation, as on yom kippur, the gradation of binah, as it says in the tiqqunim,208 for then she is in the secret of the crown [taga, a diadem on the head, and whoever makes use of the crown perishes [we-khol ha-mishttammesh be-taga halaf],209 for there is no intercourse [shimmush] when malkhut is on the head of he

millennia, is depicted both as the return of all things to the womb of binah, the maternal fountainhead in the sefirotic pleroma, and as the elevation of malkhut to the head of her husband. the latter image conveys the asceticism appropriate to redemption, a point underscored by the symbolic connection between binah, the worldto- come, and yom kippur. in her transformed condition, the female is a crown on the male rather than a separate vessel to receive the seminal fluid, and consequently there is no intercourse. the transposition of the female to the status of the crown signifies, therefore, the ascetic eroticism suitable to the final phase of salvation.211 the temporal dimension of this transmutation is underscored by the fact that the seventh millennium is associated with the secret of

x of divine energy from the supernal sefirot, which are fashioned imaginally as male.257 the point is enunciated in the following comment by david ben yehudah he-hasid: this is [the import of] your garments should be white in every moment (eccles 9:8, verily in every moment [be-khol et, and this is the secret of do not come at any moment to the shrine (lev 16:2, for all the lights of the supernal crown [keter elyon] illumine this moment [me irim le-hai et, as it says, it is the moment to do for the lord [et la asot la-yhwh (ps 119:126, a moment for every time and a moment for every desire [la-kol zeman we-et le-khol hefes (eccles 3:1. 258 the context for this remark is an exposition of the words he does not remit all punishment, we-naqqeh lo yenaqqeh (exod 34:7, which appear in the biblica

reader is told, moreover, that the glory that is held in for israel: u-tehillati ehetam lakh (isa 48:9, is the praise of david, tehillah le-dawid (ps 145:1),91 the praise that is exaltation (romemut, the blessing of the name. these are different ways of referring symbolically to the glory, for it is comprised of the blessings of israel and it is the praise that is uplifted to be placed again as a crown on the head.92 the blessing is said to be forever and ever, le-olam wa ed, eternally, but it must always be of the moment, be-khol et, in every moment, from time to time, le-ittim. the rhythms of prayer are set by the seemingly primordial turning of time: the fading of night into day and day into night, the return of the same as different and the evolution of the different as same.93 this is

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ently neither of them comprehended. it remained just a collection of channeled messages in an archaic language, recorded in a series of obscure manuscripts, until macgregor mathers discovered them in the british museum. he introduced enochian magic into the golden dawn system, and for the first time it became something other than theory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that the enochian work is

. the angelic names are kings who rule the 30 aethyrs and the 12 tribes. ethese kings are not to be confused with the kings of the watchtower squares eds. holy name aozpi tribe gad sign aries angelic name olpaged "of gad, jacob says 'gad, a troop shall overcome him: but he shall overcome at the last' moses says 'blessed be he that enlargeth gad: he dwelleth as a lion, and teareth the arm with the crown of the head. and he provideth the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the lord, and his judgements with israel' the armorial bearings of gad are white, a troop of calvary. all this coincides well with the martial and dominant nature of aries, the only one of the 12 signs in wh

one of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills

nman 40. lgletev 8. neotpta 19. ciysaga 30. oonmann 41. gletevl 9. eotptan 20. iysagac 31. onmanno 42. letevls 10. otptane 21. ysagaoi 32. nmannoo 11. tptaneo 22. onedpon 33. mannoon special power of the king "who art king of the mighty waters: mighty and wonderful waters. whose power is in the bowels of the waters. whose royal person with thy nobel prince befafes and his 42 ministers, the tipple crown king camara bade me use to the glory, praise and honor him, which created you all to the laud and praise of his majesty" special power of the prince "who art prince of the seas. thy power is upon the waters. thou drowndest pharaoh and hast destroyed the wicked. thy name was known to moses. thou livedst in israel: who hast measured the waters, who was with king solomon, and also after that wi

s. vi s i o n o f ba l i g o n (the king of the hour of venus. rose up through the pyramid into blue space and a blue-green landscape. met the guide also in blue. who showed me a winding path like that of a leaping dragon, constantly in motion, like the sun's path over the earth. for motion applied to direction is the task here. i asked to see the king and was shown a man dressed in yellow with a crown. he utilized precision and accuracy of motion, but only as it applied to his quadrant" the visions of the enochian aethyrs were done some years before i had the chance to see crowley's work on the same subject, which he entitled the vision and the voice in his equinox books. the following visions are a comparison with crowley's work, giving a condensed version only. 166 vision of the 30th ae

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

iad comeforter (continual) be-liar confound ovaukaho, vaunkalu conquest zoailodarepe contents (of mine) qo-k6-lasab continuance miame course zodare courses elauzodape covered etahamezod covenant sibesi creation qaa creation (in our) qoaaou creation (your) qoain creator (the) qog creatures cried with a loud voice bahals creature (no) toltorem creature (no one) toretorlum creatures (all) tolaliania crown moma6 cups talabo curse anima d darkness (with) ores darts (fiery) malipereji day basajinu death teloahe death (of) teloahe defaced (lettered) to micigi delivered (ie. gave) zodouurenuslpi deliverers (pleasant) obelisonuji depth (in the) pi-adipehe descend (ye) destroy quaae diamonds cubigadio differ (let them) dili tam diminish pered zodare dispose (to) ponape division yirepoin down (bring)

eth at the gateway of the grave. grant him thine aid, 0 god of israel, who givest power unto thy people, pour forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narr

eator hath placed the crystal sphere within the starry heavens (she gives him the sphere, takes the lantern and places it on the right side of the altar, then turns again and loosens the cord about his brow, saying) sh "let the silver cord be loosed (she lays the cord across the left side of the altar, takes the silver star and puts it about his brow, saying) sh "i have given unto thee the starry crown of aldebaran, that thou mayest pass onward into the heavenly path" point 3: postulant is directed to kneel in front of the vault entrance and draw the cowl of his pilgrim's robe over his eyes. there is a pause. at the end of this, the bell rings. postulant is raised to his feet and drawn across the threshold into the vault with the 70=40 grip. the brown cloak is taken from him and laid aside

youth as the eagle "behold, i was watched and guarded; but now i am released "behold, i was bound with cords, but now is my crystal sphere within the starry heavens "lo i have knowledge and i have truth; yea movement is restored unto my hands and feet "i have passed through the gate of fomalhaut "i have come forth from the star sothis "i have received the heart of the lion "i am crowned with the crown of 72 rays "now let my soul be called into thy presence, and my spirit laid upon thine altar "oh my father, i have come before thee and thou has caused me to enter the hidden abode. strengthen thou me as thou has strengthened thyself, and show thyself unto thy son. oh thou who returnest and withdrawest thyself: let thy will be done" sh "0 mystery which is without in the worlds, because of wh

really a synthesis of tiphereth and of the path which leads thereto. that path in the sepher yetzirah is called the intelligence of temptation or of trial, because it is the test of merit which god applies to those whom he calls to his service. the sacred name of tiphereth is bound upon the breast of the figure before you; the star of the hexagram is beneath it. the splendour of her five-pointed crown is drawn from the five upper sephiroth, and she directs with her hands the influences of chesed and geburah upon the sephiroth that are below. she is the symbol of the purified life in spiritual consciousness, and he that has attained thereto shall draw, my brother, all the parts of his personality into the redemption of the higher nature. this is illustrated by zoharic tradition, which says

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

a circle of rays and a nimbus round the head^ on indo-grecian coins mithras has commonly a circular nimbus with pointed rays^ in other representations the rays are wanting. mao (deus lunus) has a halfmoon behind his shoulders; aesculapius too had rays about his head. in what century was the halo, the aureole, first put round the heads of christian saints? and we have also to take into account the crowns and diadems of kings. ammian. marc. 16, 12 mentions chnodomarius, cujus vertici flammeus torulus aptabatur. n. cap. 63 translates the honorati capitis radios of the sol auratus by houhctskhno (headsheen, and to portray the sun's head surrounded with flames is extremely natural. in on. i find the term ro&a for caput radiatum sancti, which i suppose to be the ohg. riiota rod, since virga also

lave) vanish before mother's eyes (see suppl. further on, p. 42: at hotherus extrema locorum devia j^ervagatus, insuetumque mortalibus nemvs emensus, ignotis forte xirginibus habitatum reperit spccum: easdem esse constabat, quae eum insecabili veste quondam donaverant. they now give him more counsel, and are called ityinpliac? 1 in the wallacliian marchen 201, three wood-wives bathing have tlieir crowns taken from them- sedete bellonae, descendite ad terram, nolite in silvam volire! tain memores estote i'ortnnae meae([uam est honiinum quililiet cibi atf^ne patriae. 3 three otjier nymphs appear directly alter, and prepare enchanted food lor balder with the spittle of snakes, p. 43. a 'femina silvestris et immanis' ia also mentioned by saxo p. 125. 432 wise women. this seems no modern distor

4 7 INITIATION CEREMONY

ed, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rive

ABRAMELIN1

t the power of the emperor, he was arrested at fribourg, and conducted to rudolfcell. on the 29th may, 1415, this pontiff was solemnly deposed by the council of constance as being given to simony, impudent, a secret poisoner, and a spendthrift of the wealth of the church; and was imprisoned in the castle of heidelberg. at the end of four years he recovered his liberty, on payment of 30,000 golden crowns, and went to rome, where he made his submission to martin v, and was by him appointed cardinal-bishop of frascati, and senior of the sacred college. he died a few months later at florence, either of anxiety or by poison. 39 either ernest or william i. of bavaria. they were brothers, and reigned conjointly. from his calling the duke of bavaria, his lord, it would appear that he was living un

ALEISTER CROWLEY BOOK OF LIES

ol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cakes, one for taste, the other for smell. he standeth before the altar of the universe at sunset, when earth-life fades. he summons the universe, and crowns it with magick light to replace the sun of natura light. he prays unto, and give homage to, ro-hoor_khuit; to him he then sacrifices. the first cake, burnt, illustrates the profit drawn from the scheme of incarnation. the second, mixt with his life's blood and eaten, book of lies get any book for free on: www.abika.com 131 illustrates the use of the lower life to feed the higher life. he th

ALEISTER CROWLEY LIBER CHANOKH

re become strong, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho

ALEISTER CROWLEY SEPHER SEPHIROTH

#dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of

ALEISTER CROWLEY THE I CHING

lunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong, envision clear thy road. lo! the great wagon with its golden load! great prince to heaven's son his duty hath showed. but guard resources as his jewel a toad. sincerity is matched bu majesty. i

ALEISTER CROWLEY THE LOST CONTINENT

extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nt the mind as a complex of six elements, whereas the will is single, the direct expression as "the word" of the self. the mind must inform the understanding, which then presents a simple idea to the will. this issues its orders accordingly for unquestioning execution. if the will should appeal to the mind, it must confuse itself with incomplete and uncoordinated ideas. the clamour of these cries crowns anarchy, and action becomes impossible. al ii,31 "if power asks why, then is power weakness" the new comment it is ridiculous to ask a dog why it barks. one must fulfil one's true nature, one must do one's will. to question this is to destroy confidence, and so to create an inhibition. if a woman asks a man who wishes to kiss her why he wants to do so, and he tries to explain, he becomes im

ALEISTER CROWLEY THE SWORD OF SONG

e concisely given this has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword

till. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 47

ALEISTER CROWLEY EQ I 1

werewolf lurks, and the moonrakes prowl. back, o back to the song of life, back to the great god pan! and there, wrapped in your goat-skins, drink with the shepherds of tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the crowns; the decider of destiny; the god who prospers all above and beneath! and tarry not, lest as ye wander along the shore of the ionian sea ye hear a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to blush with the f

wherever she danceth, there man casteth the sweat from his brow and followeth her. kings have fled their thrones for her; priests their temples; warriors their legions; and husbandmen their ploughs. all have sought her; yet ever doth she remain subtle, enticing, virginal. none have known her save those little ones who are born in the cave under the cavern; yet all have felt the power of her sway. crowns have been sacrificed for her; gods have been blasphemed for her; swords have been sheathed for her; and the fields have lain barren for her; verily! the helm of man's thoughts has been cloven in twain by the magic of her voice. for like some great spider she has enticed all into the silken meshes of her web, wherein she hath spun the fair cities of the world, where sorrow sits tongueless an

ALEISTER CROWLEY EQUINOX EQ I 2

len cloak, to kill a servant of the house; i contemplated an abduction. best kill him silently, and be gone "but when and how had jean pulled open the iron gates and retreated into the street "it mattered little, though certainly it left an uneasy sense of bewilderment; what mattered was that here we were fighting in semi- darkness- the dawn was not fairly lifted- for life and death"'ten thousand crowns, monsieur jean' i cried 'and my service- i gave him my style 'i see you can be a faithful servant"'faithful to death' he retorted, and i was sorry to have to kill him "we fenced grimly on"'but' i urged 'your mistress is dead. your duty is to her child, and i am her child's "he looked up from my eyes 'an omen' he cried, pointing to the great statue of st. michael trampling satan, 121 for we

"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accept me as a pupil"'i require pay' he answered 'and and oath' 127"'speak; i am rich"'every good friday' said the adept 'take thirty silver crowns and offer them to the hospital for the insane"'it shall be done' i said"'swear, then' he went on, swear, then, here to me- he rose, terrible and menacing' by him that sitteth upon the holy throne and liveth and reigneth for ever and ever, that never again, neither to save life, nor to retain honour, wilt thou set foot in the street of the four winds; so long as life shall last "even as he b

ALEISTER CROWLEY EQUINOX EQ I 3 3

future. if they would only train themselves instead of exercising patience on fraudulent people, whose exploits no sane person would believe if god himself came down from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e. waite. w. rider and sons, limited. mr. waite has written a book on fortune-telling, and we advise servant- girls to keep an eye on their half-crowns. we have little sympathy or pity for the folly of fashionable women; but housemaids need protection_ hence their affection for policemen and soldiers_ and we fear that mr. waite's apologies will not prevent professional cheats from using his instructions for their frauds and levies of blackmail. 320 as to mr. waite's constant pomposities, he seems to think that the obscurer his style and th

ALEISTER CROWLEY EQUINOX EQ I 3

ife; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation's wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a wing d scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above 45 t

ess they do gain in life, not through their attempts to struggle, but on account of their weakness_ the enemy not considering they are worth power and shot. but the strong gain their lives in fight and victory; the sword is their warrant to live, and by their swords "will" they attain; and when they once have attained, by their swords will they rule, and from warriors become as helm d kings whose crowns are of iron, and whose sceptres are sharp swords of glittering steel, and reign; whilst the weak still remain as slaves, and a prey to the wild dreams of the night. of a truth, sometimes the weak charioteer wins the race; but on account of his weakness he is often carried past the winning-post by the steeds that have given him the victory, and, unable to hold them back, he is dashed against

er than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor. all faculties and all senses should share in the work; no

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ience of the mind and of the purposeful will, and brings the higher of man's sheaths in the three worlds under the subjection of the inner ruler. this science coordinates the entire lower threefold man, forcing him into a position where he is nothing but the vehicle for the soul, or god within. it includes the other yogas and profits by their achievements. it synthesises the work of evolution and crowns man as king- 69- the light of the soul copyright 1998 lucis trust bhakti yoga is the yoga of the heart; it is the bringing into submission of all the feelings, desires and emotions, to the one beloved, seen and known in the heart. it is the sublimation of all the lower loves and the bringing captive of all longings and desire, to the one longing to know the god of love and the love of god

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the beginner) of making the alignment between soul-mind-brain, of quieting the emotional body, and of achieving that concentration and meditation which will serve to focus and reorient the mind upon a new world, and place it within the sphere of influence of the soul. it is analogous to the period of inhalation. in this cycle, the outgoing consciousness is gathered in and lifted up. when success crowns this effort, the consciousness then slips out of what we call the personality, the mechanism aspect, and becomes a changed consciousness. the soul on its own plane becomes active and of this activity the mind and brain are aware. from the standpoint of personality activity, an interlude takes place. there is a point of inspired waiting. the mechanism is entirely quiescent. the mind is held

BLAVATSKY H P ANTHROPOGENESIS

tris, endowed with intelligence "which is a formless breath, composed of intellectual not elementary substances (see harivamsa, 932- was simply doomed by the law of karma and evolution to be reborn (or incarnated) on earth* some[[footnote(s* whence the subsequent assertions of st. john's vision, referred to in his apocalypse, about "the great red dragon having seven heads and ten horns, and seven crowns upon his heads" whose "tail drew the third part of the stars of heaven and did cast them to the earth (ch. xii* the verse "did cast them to the earth" plainly shows its origin in the grandest and oldest allegory of the aryan mystics, who, after the destruction of the atlantean[[footnote continued on next page[[vol. 2, page] 94 the secret doctrine. of these were nirmanakayas from other manva

l and cosmic) action comes from the north; every lethal influence from the south pole. they are much connected with and influence "right" and "left" hand magic* the more one approaches the poles the less rotation is felt; at the poles proper, the diurnal revolution is quite neutralized. thence the expression that the sphere is "motionless* it is averred in occultism that the land or island, which crowns the north pole like a skull-cap, is the only one which prevails during the whole manvantara of our "round" all the central continents and lands will emerge from the sea bottom many times in turn, but this land will never change* bear in mind that the vedic and avestian name of fohat is apam-napat. in the avesta he stands between the fireyazatas and the water-yazatas. the literal meaning is

ts in heaven. we have said elsewhere that the dogma of the first fall rested on a few verses in revelation; these verses being now shown a plagiarism from enoch by some scholars. these grew into endless theories and speculations, which gradually acquired the importance of dogma and inspired tradition. every one wanted to explain the verse about the seven-headed dragon with his ten horns and seven crowns, whose tail[[vol. 2, page] 485 the sons of eternity "drew the third part of the stars of heaven, and did cast them to the earth" and whose place, with that of his angels "was found no more in heaven" what the seven heads of the dragon (cycle) mean, and its five wicked kings also, may be learned in the addenda which close part iii. of this volume. from newton to bossuet speculations were inc

ther of the edomites (gen. xxxvi. 43; i.e, esau represents in the bible the race which stands between the fourth and the fifth, the atlantean and the aryan "two nations are in thy womb" saith the lord to rebekah; and esau was red and hairy. from verse 24 to 34, ch. xxv. of genesis contains the allegorical history of the birth of the fifth race "and the kings of ancient days died and their chiefs (crowns) were found no more" says siphrah dzenioutha (3 "the head of a nation that has not been formed at the beginning in the likeness of the[[footnote(s* this sentence contains a dual sense and a profound mystery in the occult sciences the secret of which if, and when, known- confers tremendous powers on the adept to change his visible form* idra suta, zohar, iii. 136, c "a sinking down from thei

BLAVATSKY H P COSMOGENESIS

of lights- i.e, true wisdom "nothing, therefore, is more excellent than the mysteries which ye seek after, saving only the mystery of the seven vowels and their forty and nine powers, and the numbers thereof" in india, it was the mystery of the seven fires and their forty-nine fires or aspects, or "the members thereof" just the same. these seven vowels are represented by the swastika signs on the crowns of the seven heads of the serpent of eternity, in india, among esoteric buddhists, in egypt, in chaldea, etc. etc, and among the initiates of every other country. it is on the seven zones of post mortem ascent, in the hermetic writings, that the "mortal" leaves, on each, one of his "souls (or principles; until arrived on the plane above all zones he remains as the great formless serpent of

hymn engraved on the votive stela of a tomb from abydos (3rd register) addresses osiris thus "salutations to thee, osiris, elder son of sib; thou the greatest over the six gods issued from the goddess noo (primordial water, thou the great favourite of thy father ra; father of fathers, king of duration, master in the eternity. who, as soon as these issued from thy mother's bosom, gathered all the crowns and attached the uraeus (serpent or naja* on thy head; multiform god, whose name is unknown and who has many names in towns and provinces" coming out from the primordial water crowned with the uraeus, which is the serpent emblem of cosmic fire, and himself the seventh over the six primary gods issued from father-mother, nou and nout (the sky, who can osiris be, but the chief prajapati, the

BOOK OF BLACK SERPENT

the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to b

course and returneth again unto its circuits. and from the sphere of the sun they return and descend upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to the ministering angels of the throne of judgement. the galagallim these are eight in number and each has eleven angels which accompany them; they are ruled by galgalliel, who rules over the globe of the sun; and they rule under the dominion of the seven great angelick princes. the hosts and choir of angels the host of angels are e

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ng her joy" they move on to the west. maiden "hearken all ye at the west gate. here is one who would join us. welcome her and bring her joy" they move on to the north. squire "hearken all ye at the north gate. here is one who would join us. welcome her and bring her joy" squire and maiden lead initiate back to stand behind altar again, facing priest and priestess. priest and priestess place their crowns on their heads and, taking up their athames, stand side by side with their right arms holding the knives high in salute. squire rings bell three times. maiden "now, then, must you face those whom you seek" maiden removes initiate's blindfold. maiden "behold, in these two priests do we see the gods. and in that know that we and they are the same" squire "as we need the gods, so do the gods n

the table. this card shows, or indicates, the "front" that the subject puts up. it shows the type of impression that she likes other people to have of her. this is then covered by the first card the querant picked, laid face downward. this is known as "what covers her. crosswise on these two cards is placed the second one she picked. this is "what crosses her. the third card is placed above "what crowns her" and the fourth below "what is beneath her. to the right goes the fifth card "what is behind her" and to the left the sixth "what is before her. the remaining four cards are placed in order over on the far right, one above the other: seventh, eighth, ninth and tenth "herself "her house "her hopes and fears" and "the final outcome, respectively. the cards are then turned over one at a ti

BUDGE E

back the god afu, who is holding upon his head a beetle, which is the symbol of the god khepera. the text written above reads- click to view the serpent ash-hrau. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye kings of the north may ye receive your red crowns, and ye spirits may ye receive your appointed rites; may your offerings be unto you, and may ye be in peace. may ye have power over your souls, may ye be adored, may ye have sovereignty over your city, may ye have peace in your fields, may ye join yourselves to (i.e, attain to) your se

u [may ye receive] your offerings, and ye kings of the north may ye receive your red crowns, and ye spirits may ye receive your appointed rites; may your offerings be unto you, and may ye be in peace. may ye have power over your souls, may ye be adored, may ye have sovereignty over your city, may ye have peace in your fields, may ye join yourselves to (i.e, attain to) your secret things with your crowns, may your appointed rites be paid to you, may your sacrifices of propitiation be made to you, and give to the gods their mouth. avenge ye me in [this] land, and hack in pieces the serpent apep, o ye kings of the south, ye heteptiu, ye kings of the north, and ye spirits, who dwell in [this] land "those who are in this picture stand up in their places, and they hear the voice of the great god

at, who stand up and sit down in nu, who dwell in your field, o ye gods who p. 134 send forth light, and who make to stand up your bodies, and o ye goddesses who sit down in the following of the scarab in the place where are his bodies in the tuat, o ye who live on your, whose hearts live on their food, who send forth light in the darkness which surroundeth you, who have the mastery over your red crowns, who partake in content of the offerings made to you, let them travel in my following, let my soul be with me, let me rest (or, unite myself) to my bodies, and let me pass by you in peace. these gods hear the voice of ra every day, and they have their life through his voice. the work which they have to do in the tuat is to convey along souls, and to accompany the shades of the dead click to

DAVID ICKE CHILDREN OF THE MATRIX

ably like a wasp or hornet and very unlike a friggin' hippo, unless in those days hippos had wings and looked like flying insects. accounts of menes' death found in his "tomb (in truth his memorial or cenotaph) at abydos in egypt can therefore be translated as follows (another of his names, manash or minash, is used here "the king manash (minash, the pharaoh of mushsir (egypt, the land of the two crowns, the perished dead one in the west, of the (sun) hawk race, aha manash (or minash) of the lower (or sunrise or eastern) and of the sunset (or upper or western) waters and of their lands and oceans, the ruler, the king of mushrim (the two egypts) lands, the son of the great sha-gana (or sha-gunu) of the (sun) hawk race, the pharaoh, the deceased, the commander-in-chief of ships "the commande

ha-gunu) of the (sun) hawk race, the pharaoh, the deceased, the commander-in-chief of ships "the commander-in-chief of ships (minash) made the complete course to the end of the sunset land, going in ships. he completed the inspection of the western lands, he built (there) a holding (or possession) in urani land. at the lake of the peak, fate pierced (him) by a hornet (or wasp, the king of the two crowns, manshu. this board tablet set up of hanging wood is dedicated (to his memory".43 no one had previously connected the location of menes' death to ireland, not least because that country is not famous for the hippopotamus. as the account at abydos reveals, menes died while inspecting the "end of the sunset land".44 this was in the west, therefore, of the egyptian-sumerian empire at that time

nstead of being solid, physically stable, assemblages of cells and matter, these entities were apparently temporary manipulations of energy. so the word 'transmogrification' was used to describe them. these transmogrifications, according to the lore, could assume any form..from a wolf to a cat to a house, ship, or iridescent god of awesome proportions. they could appear clothed in rags or in gold crowns and expensive velvet robes. worst of all, they had a penchant for playing all kinds of games with us, manipulating our fears and beliefs and even conning us into going to war against each other."5 a lot of new age channellers and psychics, who think they are connecting with the "light" or "ashtar command" or something, are in fact connecting with these fourth-dimensional "demon" entities, w

DAVID ICKE THE BIGGEST SECRET

n statues,whether big or small, were multiples or sub multiples of 12 or 6.the numbers 7 and 40 are also code numbers in the bible and the mysteries. so in thebible we have seven spirits of god, the seven churches of asia, seven golden candlesticks,seven stars, seven lamps of fire, seven seals, seven trumpets, seven angels, seven thundersand the red dragon in revelation with seven heads and seven crowns. the story of jerichohas joshua marching his army around the city for seven days, accompanied by sevenpriests carrying seven trumpets. on the seventh day they circled jericho seven times andthe walls came tumbling down. in the story of noah, seven pairs of each animal go into theark and seven pairs of each type of bird. there are seven days between the prediction of thedeluge and the rain a

reptilian family on the planet and theyoperate at the heart of the global manipulation. they are still gofers of a kind and notat the very top of the pyramid, but they are close to those who are.the very coronation of the british monarch reveals the true background to thewindsors and their predecessors. when the queen was crowned elizabeth ii on june2nd 1953, all the regalia of the ceremony, the crowns, sceptres, gowns, orb andbracelets, were taken from the tower of london and kept overnight in the jerusalemchamber at westminster abbey. this chamber is where the scholars met to translate theking james authorised version of the bible under the overall supervision of sirfrancis bacon and robert fludd, the grand master of the priory of sion.1 the britishroyal family still hold the copyright

DEMONIC BIBLE

in whom the elders are become strong which i have prepared for my own righteousness sayth the lord whose long continuance shall be as bucklers to the stooping dragons and like unto the harvest of a widow. how many are there which remain in the glory of the earth which are and shall not see death until this house fall and the dragon sink? come away, for the thunders have spoken. come away, for the crowns of the temple and the coat of him that is, was, and shall be crowned are divided. come appear to the terror of the earth and to our comfort and of such as are prepared (lavey) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as buckler

(lavey) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear, to the terror of the earth, and to the comfort of such as are prepared! the ninth key anton lavey writes: the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection again

DION FORTUNE MYSTICAL QABALA

h were not in equilibrium. for this reason they are referred to as the kings of unbalanced force, the kings of edom "who ruled before there was a king in israel" as the bible puts it; and in the words of the siphrah denioutha, the book of concaled mystery (mathers' translation "for before there was equilibrium, countenance beheld not countenance. and the kings of ancient time were dead, and their crowns were found no more; and the earth was desolate" 34. we have now completed our preliminary survey of the tree of life, and the arrangement of the ten holy sephiroth thereon; we also have some clue to their significance and have been given a hint or two of the manner in which the mind works when it uses these cosmic symbols for its meditations. consequently we are now in a position to assign

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

bth. iii, bl 22. 4 compare. maspero, m moires de la mission, t. i, p. 595; and in the account of the creation found in b.m. papyrus no. 10,188, col. xxvi. 5. naville, todtenbuch, bd. i, bl. 19, 20] p. cxi the "cool breezes of the north wind" for which every dead man prayed, were supposed to proceed from him. he is, as m. lef bure has pointed out, always depicted in the form of a man; he wears the crowns and holds both the sceptre and emblem of life on a mummy case at turin he is depicted in the boat of the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (3 of 19 [8/10/2001 11:23:58 am] sun, in company with the god khepera; between them are the beetle and sun's disk in later times the egyptians called the feminine form of tmu temt.[2] ra was the name given t

ions traversed by the south and north niles. it has already been said that hapi was identified with all the gods in turn, and it follows as a matter of course that the attributes of each were ascribed to him; in one respect, however he is different from them all, for of him it is written an mehu en aner tut her uah set sexet aarat he cannot be sculptured in stone; in the images on which men place crowns and ur i an qemuh entuf an baka an xerpu tuf an he is not made manifest; service cannot be rendered nor offerings made to him; not [1. dizionario, tav. 198] p. cxxiv seset-tu em setau an rex-tu bu entuf an the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (12 of 19 [8/10/2001 11:23:59 am] can he be drawn from [his] mystery; not can be known the place where he

mph! appendix: the following versions of this chapter are taken from: i. naville, todtenbuch, bd. i, pl. xiv. ii. naville, todtenbuch, bd. i, pl. xv; iii. british museum papyrus no. 9901 and iv. british museum papyrus no. 10,471. i (1) a hymn of praise to ra when he riseth in the eastern part of heaven. behold osiris, qenna the merchant (2) who saith "homage to thee, in thy rising thou tmu in thy crowns of beauty. thou risest, thou risest, thou ra shinest (3) thou shinest, at dawn of day. thou art crowned like unto the king of the gods, and the goddess shuti doeth homage unto thee (4) the company of the gods praise thee from the double-dwelling. thou goest forth over the upper air and thy heart is filled with gladness (5) the sektet boat draweth onward as [ra] cometh to the haven in the at

god rejoiceth in her" see naville, todtenbuch, bd. ii, bl. 371] p. 297 text: words to be spoken when [ani] cometh unto the seventh pylon. saith osiris, the scribe ani, triumphant "lo, the robe which doth clothe the feeble one (i.e, the deceased, weeping for what it loveth and shroudeth. the name of the doorkeeper is sakti-f" vignette viii: the eighth pylon, which is guarded by a hawk wearing the crowns of the north and south, seated on a sepulchral chest with closed doors; before him is a besom, and behind him is the utchat. above the shrine are two human-headed hawks, emblems of the souls of ra and osiris, and two emblems of life. text: words to be spoken when [ani] cometh unto the eighth pylon. saith osiris, the scribe ani, triumphant "lo, the blazing fire, the flame whereof cannot be q

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, spirituality; blue, religious devotion; green, deceit and jealousy; a deeper shade of green, sympathy. polish psychic stephan ossowiecki occasionally saw a kind of dark aura that always meant the approach of unexpected death. it is also thought that the colors of the body and clothing in medieval paintings and stained glass are intended to represent the auric colors of the person portrayed. the crowns and distinctive headdresses worn by the kings and priests of antiquity are said to be symbolic of the aura. in many of the sacred books of the east, representations of the great teachers and holy men are given with the light extending around the whole body. instances of this may be found in the temple caves of india and ceylon, in the japanese buddhistic books, also in egypt, greece, mexico

to his native town of palermo. he was immediately arrested by the goldsmith marano. a certain nobleman, however, interested himself on his behalf, procured his release, and cagliostro embarked with lorenza for malta. from that island they soon retired to naples, and from there to marseilles and barcelona. their progress was marked by considerable state, and having cheated an alchemist of 100,000 crowns under the pretence of achieving some alchemical secret, they fled to england. during his second visit to london cagliostro was initiated into freemasonry and conceived his great idea of employing that system for his own gain. he incessantly visited the various london lodges and ingratiated himself with their principals and officials. at this time he supposedly picked up a manuscript at an o

be filled with freshly kindled coal and perfumed with aloe-wood or mace, benzoin, or storax. the experiment of holding converse with spirits, i.e, necromancy, was often made in the day and hour of mercury, that is the first or eighth, or the fifteenth or twenty-second. the grand grimoire notes that when the night of action has arrived, the operator shall take a rod, a goatskin, a blood-stone, two crowns of vervain, and two candlesticks with candles; also a new steel and two new flints, enough wood to make a fire, half a bottle of brandy, incense and camphor, and four nails from the coffin of a dead child. either one or three persons must take part in the ceremony.one of whom only must address the spirit. the kabalistic circle is formed with strips of kid s skin fastened to the ground by th

persons must take part in the ceremony.one of whom only must address the spirit. the kabalistic circle is formed with strips of kid s skin fastened to the ground by the four nails. with the blood-stone a triangle is traced within the circle, beginning at the eastern point. the letters a e a j must be drawn in like manner, as also the name of the savior between two crosses. the candles and vervain crowns are then set in the left and right sides of the triangle within the circle, and they with the brazier are set alight.the fire being fed with brandy and camphor. a prayer is then repeated. the operator must be careful to have no alloyed metal about him except a gold or silver coin wrapped in paper, which must be cast to the spirit when he appears outside the circle. the spirit is then conjur

c books, pictures, and formulas; magical names and ceremonies; and the general apparatus of the occult sciences. the use of amulets was one of the most potent methods of guarding against any misfortune. not all ornaments or objects discovered on the mummy related to magical potency. these were frequently the possession of the ka or double, necessary to its comfort in a future existence. the small crowns, scepters, and emblems of osiris, usually done in glazed earthenware or pottery, were placed beside the dead person. this ensured that he could wear them when he became one with the god osiris, and consequently a king. the scarab, made in the likeness of a scarabaeus beetle, symbolized resurrection. the dad symbolized the human skeleton, and, possibly, the dead and dismembered osiris. this

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

salms, a choir of many voices, and an ensemble of musical instruments were heard day and night in many places. after the church in orthez was razed, there was hardly a house in the city in which people did not hear the music, ordinarily between eight and nine o clock night. the parliament of pau and the intendant of bearn forbade citizens to go and hear these psalms under a penalty of 2,000.5,000 crowns. the scale of the phenomenon was too vast to be attributed to hallucination. it was experienced throughout the cevennes. it was largely under the effect of this supernormal phenomenon that cavalier, roland, and marion rose against louis xiv. according to beriah g. evans, in his account of the welsh religious revival in the daily news (february 9, 1905, from all encyclopedia of occultism& pa

d day, 1964. der planet der unmoglichen moglichkeiten. bern: scherz verlag, 1968. english edition as impossible possibilities. new york: stein and day, 1971. pear see princeton engineering anomalies research pearls various occult properties were ascribed to pearls. among the early greeks and romans, the wearing of the gem as an amulet or talisman was much in vogue, and pearls were often made into crowns. smedley, taylor, thompson and rich noted, pope adrian, anxious to secure all the virtues in his favour, wore an amulet composed of a sun baked toad, arsenic, tormentil, pearl, coral, hyacinth, smarag, and tragacanth. it was popularly believed that to dream of pearls meant many tears. the occult virtues of pearls were said to be brought forth by boiling them in meat. when bruised and taken

usioning him, they encouraged him. in 1539, he went to paris, where he made the acquaintance of many renowned alchemists. from one of them, he learned the precious secret, and thereupon he hastened to the court of antoine d albert, the king of navarre, offering to make gold if the requisite materials were supplied. the king was deeply interested and promised a reward of no less than four thousand crowns in the event of the researches proving fruitful, but unfortunately zacaire s vaunted skill failed him, and he retired discomfited to toulouse. here he became friendly with a certain priest, who advised him strongly to renounce his quest and study natural science instead. zacaire went off to paris once more, intending to act in accordance with his counsel. but after a little while, he was de

FAUST

however oft for thee as i ve contended, success was ever my portion; and when now the laurel decorates thy brow, did not my hand and art entwine and blend it? plutus. if need be that i testify, then hear it! i say with joy: thou art spirit of my spirit! thy deeds are ever after my own will; rich as i am, thou art richer still. thy service to reward in fitting measure, the laurel more than all my crowns i treasure. this truth in all men s hearts i would instill: in thee, dear son, i have much pleasure. boy charioteer [to the crowd. the greatest gifts my hand deals out, lo! i have scattered roundabout. on this head and on that one too there glows a flamelet that i threw. from one to other head it skips, to this one cleaves, from that one slips; it seldom flares up like a plume, and swiftly

work to do. my deeds in darkness never are concealed; if i but breathe, i am at once revealed. and so, farewell my bliss thou grantest me, but whisper low and i am back with thee. exit as he came. plutus. it s time now to unloose the precious metals. i strike the padlocks with the herald s rod. the chest flies open! see in brazen kettles a boiling, bubbling up of golden blood. first, ornaments of crowns, chains, rings will follow! seething, it threatens all to melt and swallow. alternating cries from the crowd. see here! and there! how treasures brim! the chest is filling to the rimvessels of gold are grilling there, and coins in rolls are milling there.as if just minted, ducats jump, oh, how my heart begins to thump!all that i want i see and more! they re rolling there along the floor.it

brightened! how you come in with eager speed! treasurer [appears. inquire of these who did the deed. faust it s for the chancellor to tell the story. chancellor [approaching slowly. i m blessed enough now when i m old and hoary. so hear and see the fateful, solemn leaf which into joy has transformed all our grief. he reads. to all whom it concerns, let it be known: who hath this note, a thousand crowns doth own. as certain pledge thereof shall stand vast buried treasure in the emperor s land. provision has been made that ample treasure, raised straightway, shall redeem the notes at pleasure" emperor. i sense a crime, a monstrous, cheating lure! who dared to forge the emperor s signature? is still unpunished such a breach of right? treasurer. remember, sire, yourself it was last night that

-store you still remain just as you were before. fool [approaching] you re scattering favours, grant me some, i pray. emperor alive again? you d soon drink them away. fool the magic leaves! i don t quite comprehendemperor of course, for you d put them to some bad end. fool still more drop there, i don t know what to do. emperor just pick them up, i let them fall for you. exit. fool. five thousand crowns are mine? how unexpected! mephistopheles two-legged wineskin, are you resurrected? fool. that happens oft but like this never yet. mephistopheles you are so glad you re breaking out in sweat. fool. is that the same as cash? look, are you sure? mephistopheles what throat and belly want it will procure. fool. and cattle can i buy and house and land? mephistopheles of course! just bid and they

source from which it springs. graves, growling, grumpy, gruesome, grim, and grey, all of one sort in etymology are they, and put us out of sorts. mephistopheles yet- not to leave this thesisthe gri in your proud title griffin pleases. griffin [as above and continuously so. of course! the kinship has been proved to hold. tis true, it s oft rebuked but oftener extolled. let one but grip at maidens, crowns, and gold; fortune is mostly gracious to the gripper bold. ants of the colossal kind. you speak of gold! in great heaps did we hoard it, in rocky caverns secretly we stored it; the arimaspians have nosed it out, they bore it off so far they laugh and shout. griffin we ll bring them to confess their deed. arimaspians but not in this free night of jubilee. ere morning all will squandered be;

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

onal concept of the negatively existent not (al) is most strongly and directly portrayed in the sifra detzniyutha (book of that which is concealed. 2" 2' 8: 5 the main body of the text begins: the book of that which is concealed is the book of the balancing in weight. until not (al, lo) existed as weight, not (al) existed as seeing face-to-face. and the earth(/rah, haaretz) was nullified, and the crowns of the primordial kings were found as not (al. until the head (sar, rosh, desired by all desires, formed and communicated the garments of splendor. that weight arises from the place which is not him. those who exist as not (al) are weighed in yah hy. in his body exists the weight. not (al) unites, and not (al) begins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 t

shall we abide in the condition of one column by itself, when it is written (psalms 119:126: it is time for you hvhy to lay to your hand, for they have made void your torah. figure 5.4 on page 141 depicts, in a different way, the dynamic composite of the greater holy assembly and the lesser holy assembly presented in figure 5.2. in this diagram, the central invisible sefirah surrounded by the six crowns of the directional sefiroth is shown separated from the four central column sefiroth, called the holy crowns of small face. a line is seen to descend from the hidden brain of the ayn through vast face (the one, and then downward from vast face to the spirit of small face (the many. 2 f 0# one column by itself :2 h' 8 :2" 2" f "1" 2: e2 2" 3 2 f 0#3 holy crowns of vast face and small face (i

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

from thomas aquinas.2 the linking of the hierarchies with the spheres of the cosmos he got from dante who, in his convivio correlates the hierarchies with the spheres3 and, above all, in the paradiso, sets out the souls of the blest on the spheres of the seven planets; places the apostles and the church triumphant in the eighth sphere; in the ninth sphere ranges the nine angelic hierarchies; and crowns all with the trinity in the empyrean. ficino was a great student of dante, and was certainly thinking of the paradiso in the passage on the hierarchies analysed above for he makes a reference to dante's poem in it.4 the analysis of the varying quality of the light, expressed by different words for 1 ibid, loc. cit. 2 summa theologiae, pars i, quaest. 108, articles 5, 6. cf. m. de gandillac

nting in intensity throughout the sixteenth century, against the increase in magical practices. the magi themselves always claim to be pious and good, both in act and in intention; they are doing only natural magic, not demonic magic; or if aiming at summoning higher spiritual powers, these are angels, not demons. even agrippa, the arch-magician, who seems to be calling on both demons and angels, crowns his work with religious magic and religious pretensions. but many people were asking when is an angel not an angel but a demon, and demanding that a check should be put on the whole movement, the religious aspects of which only made it the more dangerous. a valuable analysis of theological objections to renaissance magic has been made by d. p. walker, and there is also much relevant materia

y the high decree of fate and the inspiration of the divine spirit and as a reward for high merit, awaits the invincible henri iii, king of the magnanimous, powerful, and warlike realm of france, which he promises himself after the crown of france and the crown of poland, as he testified at the beginning of his reign, when he ordained his celebrated device, the body of which consists of two lower crowns surmounted by another more eminent and more beautiful, and to it is added as a soul the motto: tenia coelo manet. this most christian king, holy, religious, and pure, may securely say: tenia coelo manet, for he well knows that it is written: blessed are the peacemakers, blessed are the pure in heart, for theirs is the kingdom of heaven. he loves peace, he preserves his contented people as m

e earth; but with all manner of justice and sanctity which show the straight road to the eternal kingdom. let not the bold, tempestuous and turbulent spirits among his subjects hope that whilst he lives (the tranquillity of whose spirit does not encourage warlike fury) he will give assistance to those who, not in vain, seek to disturb the peace of other countries on the pretext of acquiring other crowns and other sceptres; for tenia coelo manet. in vain shall the rebel french forces against his will disturb the boundaries and coasts of others; for by no proposal of unstable counsels, by no hope of changeable fortune, by no occasion of external administrations or suffrages will he be induced, on a pretence of investing him with mantles and adorning him with crowns, to give up (otherwise tha

pparently light vein of lucianic irony, the spaccio belongs into the context of sixteenth-century religious hermetism, a most strange and aberrant form of which it is preaching. as we saw in chapter x, the forms of religious hermetism are very varied, and these later years of the sixteenth century were the 1 ibid (dial, ital, pp. 826-7 "tenia coelo manet" refers to henri ill's device of the three crowns of which it is the motto; see my french academies of the sixteenth century, pp. 227-8. 229 giordano bruno in england: the hermetic reform time when religious hermetism of all types was reaching its climax of influence. when bruno wrote the spaccio, du plessis mornay had already written his theological work, which sidney was translating, with its appeal to a protestant type of christian herm

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

y, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. according to strabo, each of these is sacred to some particular personification of the deity, and "significant of some particular attribute, and in general, all evergreens were dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor" the crowns of laurel, olive, etc, with which the victors in the roman triumphs and grecian games were honored, were emblems of immortality, and not merely transitory marks of occasional distinction.[18 [18] payne knight, symbolism of ancient art. we are informed that this book was never sold, but only given away. although a copy of it was formerly in the british museum, care was taken by the trustees

GILBERT THE MAGICAL MASON

nted the sun, mercury, and the moon. there were many public officers: the king,basileus,who was one of the city archons; fourepimeletai,or curators; and tenieropoioi,or priests offering sacrifices. certain supplementary observances grew up around the eleusinia, the most notable were the eleusinian games, held on the seventh day. they were contests of strength and skill. wreaths of barley were the crowns of successful competitors. an edict of lycurgus made it unlawful for women to ride in carriages in the processions between athens and eleusis, although the distance was 22 kilometres, about 131/ 2miles, the penalty being a fine of 1,000 drachmre. the wife of lycrugus was said to have been the first to incur the penalty. no person attending the festival could be arrested during its continuan

GOLDEN DAWN RITUALS Z3

h, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

r worry was the vertiginous drop steadily opening beneath us. looking down along the ruptured contours that marked the line of the southwestern corner, i was taken aback to see how far we had already climbed and experienced a momentary, giddying presentiment of how easy it would be for us to fall, head over heels like jack and jill, bouncing and jolting over the huge layers of stone, breaking our crowns at the bottom. ali had permitted a pause of a few moments for us to catch our breaths, but now he signalled that we should press on and began to climb again. still using the corner as a guideline, he rapidly disappeared into the darkness above. somewhat less confidently, santha and i followed. time and motion the 35th course of masonry was a hard one to clamber over, being made of particula

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

on the other a wliite dog ^vhen the peasant's wife struck about with a rod she had got from the white woman, the dog turned black as coal, at which the woman was so frightened she broke silence, and the deliverance came to nothing (ib. 5, 320. no beast has more to do with gold and treasures than the snake, which coils itself down on the gold-heap (p. 689, shakes off sparkles (p. 690-1, wears gold crowns (p. 686. we saw the white woman herself appear half or wholly in serpent shape. by the water outside the gold cavern a huge hissing snake keeps watch: hit him boldly on the head, he will arch himself into a bridge over the water for you, and you may step over it with a stout heart, and bring away as much golden earth as you will (bechst. 4, 174. fani-gold seems to be gold that has lain in f

rbs and stones. moliten daz sigesfeine wesen (if these be victory-stones, so solt ein wurm vil wol genesen, der's in sinem libe triiege, daz in nieman ersliiege (the reptile itself ought to live long, and never get killed; and the coch-stone as that which allays thirst: man sagt von hanensteinen, swer ir in munt nem' einen, daz er guot viir den durst im si. the sacred snajce, the adder, who wears crowns of gold (p. 686) and jewels (gesta rom. ed. keller pp. 68. 152, seems to have a better right to the stone of victory than the cock. albertus mentions a stone borax, which the toad wears on its head, but he says nothing about its procuring victory' borax lapis est, qui ita dicitur a bufone, quod in capite ipsum portat^ otnit, mone 557-8. in ettm. p. 91 the toad is characterized as hebrew: ez

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s berner oberland, p. 422, and in salzburg birgstutze, schin. 1, 196 (see suppl. 1 summi pro magn. dei may possibly mean instead of (worshipping) the majesty of the most high. trans. 686 teees and animals. plenty of old tales are still told of home-snakes and unices.1 on meadows and pastures, and even in houses, snakes come to children when alone, sip milk with them out of their bowl, wear golden crowns, which in drinking they take off from their heads and set on the ground, and often forget and leave them; they watch infants in the cradle, and to bigger children they shew treasures: to kill them is unlucky. every village has its own snakes to tell of. so goes the story in swabia. some hessian stories are collected under kinderm. no. 105, and one from austria in ziska s volksinarchen (vien

o it, of acting the butze and being ducked, 1 look upon as mere accessories, kept alive long after the substance of the festival had perished (see suppl. kuhn (pp. 314-29) has lately furnished us with accurate ac counts of whitsun customs in the marks. in the mittelmark the houses are decorated with mai/ in the altrnark the farmservants, horse-keepers and ox-boys go round the farms, and carry may-crowns made of flowers and birch twigs to the farmers, who used to hang them up on their houses, and leave them hang ing till the next year. on whitsun morning the cows and horses are driven for the first time to the fallow pasture, and it is a great thing to be the first there. the animal that arrives first has a bunch of mai 3 tied to its tail, which bunch is called dau-sleipe (dew-sweep, 1 whil

HANDBOOK OF EGYPTIAN MYTHOLOGY

ay into twenty-four hours: twelve for the day and twelve for the night. 56. the tomb of rameses vi (c. 1143 1136 bce) includes all or part of seven underworld books. this alone suggests that they were not to be taken as factual descriptions of the afterlife. underworld books were true in the sense that they were thought to be effective in bringing about a desired state. 57. in a forthcoming book, crowns in egyptian funerary literature symbols of royalty, rebirth, and destruction, katja goebs suggests that the myth of the destruction of mankind evolved from a myth of the sun god s reabsorption of the powers of all the other celestial beings, just as the sun appears to swallow up the stars at dawn. 58. for translations of a selection of these hymns, see hymns and prayers to amun-re: the apog

is m. j. raven s corn-mummies in oudheidkundige mededlingen het rijksmuseum van oudheden te leiden 63 (1980: 7 38. for the osiris myth as part of the agricultural cycle, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (chicago, 1948),181 197. 52. this myth has been reconstructed by katja goebs in her forthcoming study, crowns in egyptian funerary literature symbols of royalty, rebirth and destruction. 53. for a survey of the full range of beliefs, see john h. taylor, death and the afterlife in ancient egypt (london, 2001. 98 handbook of egyptian mythology 99 3 deities, themes, and concepts deities, names, and dates a complete list of the deities named in ancient egyptian texts would need several hundred entries

fend the vulnerable nocturnal form of the sun. the dangers included submerged sandbanks and attacks by hostile crocodiles, turtles, and snakes. the worst of these enemies was the monstrous chaos serpent apophis. sometimes the solar barque was surrounded or followed by a whole fleet of small boats carrying various protective deities and emblems. the prow and stern posts of these boats terminate in crowns, snakes, or human or animal heads. the moon god and many star deities were also pictured traveling the heavens in boats. as early as the first dynasty, the celestial falcon, horus, had been shown in a boat. several episodes in the prolonged conflict between the two lords, horus and seth, took place in boats. in one text, horus challenges seth to a race in stone boats. in the greco-roman per

sented by an ichneumon, an animal noted for its keen sight, and a type of eyeless shrew. the vengeful horus khenty-en-irty was one of the gods who perpetually tortured the evil dead. horus the elder was said to have one green eye and a lesser white eye. green was sometimes equivalent to red in egyptian symbolism, so this was the solar eye. the white (or silver) eye was the moon. the red and white crowns of egyptian kings could be equated with the solar and lunar eyes. from the old kingdom onward, pairs of wedjat eyes were painted on coffins for the deceased to look out through. the glare of these celestial eyes also had apotropaic force to protect the deceased. as with the murder of osiris, the wounding of the lunar eye is never very clearly described. some passages in the pyramid texts sp

g girls while khnum pretends to be their servant. at the house of ruddedet, her distraught husband asks them for help because his wife s labor is so painful and difficult. the deities lock themselves in the room with ruddedet, and heqet hastens the birth of the royal triplets. isis names the children, meskhenet predicts their fate, and khnum makes them strong and healthy. the deities create three crowns for the triplets and hide them in a sack of barley before returning to the divine realm. the story implies that the children were sired by ra, and they grow up to be the sun-worshipping kings of the fifth dynasty. in new kingdom royal-birth myths, heqet gives life to the body and ka of the royal infant shaped on the potter s wheel of khnum. in temples of the first millennium bce, heqet is s

HEAVEN HELL

tain of sunrise. the path over which he now journeys is called the "secret path of amentet" and he who knoweth it, and the names of those who are on it, and their forms, shall partake of the offerings made to the gods of osiris, and receive the gifts which his relatives( abt 1) shall make upon earth. on the right of afu-ra are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei, and provided with knives; these are the beings who hold and cultivate the territory in this division, or hour, and minister to the wants of the followers of osiris. beyond these we have a lion, the two eyes of horus, three deities, and three small sepulchres, into each of which, through an opening under the roof, a serpent is belching fire (vol. i, pp. 124-130. in each sepulchre

at the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in the papyrus of nebseni, and at other times the pans of the scales only contain weights. in the scene before us the arrangement is quite different. osiris is seated on a chair of state, and wears the crowns of the south and north united; in nebseni being weighed against his heart. click to view the scales of osiris, with weights. p. 160 his hands are the symbols of "life" and "rule. his chair stands on a raised platform, on the nine steps of which stand the nine gods who form his company; beneath the feet of the god, perhaps under his platform, are the dead, i.e, the damned, or his enemies. th

lls and words of power have their proper effect, the monsters are fascinated and slain, and the path of afu-ra is clear. on the right of the boat of afu-ra is the huge serpent khepri, with a head and a pair of human legs at each end of his body; one head faces north (or, west, and the other south (or, east. behind each head is a uraeus, and between the uraei stands "horus of the tuat" wearing the crowns of the south and north (vol. ii, p. 257. a rope passes under khepri, and on one side is hauled by eight powers (sekhemiu, and on the other by the "souls of ament" who are man-headed; by the "followers of thoth" who are ibis-headed; by the "followers of horus" who are hawk-headed; and by the "followers of ra" who are ram-headed (vol. ii, pp. 255, 256, 258. it will be noted that the two pairs

the right and two on the left of the abode of the god; they hold up the disk of the god, and sing praises to his soul when it looks upon them. in front of these are the goddesses amentet and herit, and the god sebekhti, who presides over the entrance into the vestibule of the world of light. on the right of the path of the boat of afu-ra are gods and goddesses of the south and north who stablish crowns on the head of ra when he appears in the sky; gods who give names to ra and all his forms; gods and goddesses who lament when ra has gone out from ament, and who drive away set; and gods with bowed heads who sing praises to ra and keep guard p. 190 over the hidden door. the souls of these gods follow after ra, and accompany him on his way, but their bodies stay always where we see them. the

HELENA BLAVATSKY NIGHTMARE TALES

in that hall in one happy family. they wear no longer the insignia of royalty,but, as he seems to know, those who are the reigning princes, reign by virtue of their personal merits. it is thegreatness of heart, the nobility of character, their superior qualities of observation, wisdom, love of truth andjustice, that have raised them to the dignity of heirs to the thrones, of kings and queens. the crowns, byauthority and the grace of god, have been thrown off, and they now rule by "the grace of divine humanity,"chosen unanimously by recognition of their fitness to rule, and the reverential love of their voluntary subjects. all around seems strangely changed. ambition, grasping greediness or envy- miscalled patriotism- existno longer. cruel selfishness has made room for just altruism and col

ISIS UNVEILED

e cains of castelfidardo and mentana. it is now the turn of the slavonian christians, the oriental schismatics the i%ilia- tines of the greek church! ttia holiness the pope, after exhausting in a metaphor of self-lauda- tion every point of resemblance between the great biblical prophets and himself, has finally and truly compared himself with the patriarch jacob "wrestling against his god" he now crowns the edifice of catholic piety by openly sympathizing with the tm-ks! the vicegerent of god inaugurates his infallibiuty by encouraging, in a true christian spirit, the acts thousands of the bulgarian or servian "foreskins" true to her policy

amoth, adam-kad- mon and adam, the planetary genii and the divine aeons, we can also kcognise very easily the models of our biblical copies the euhemerized patriarchs. the archangels, angels, virtues and powers, are all found, under other names, in the vedas and the buddhistic system. the avestic supreme being, zero-ana, or 'boundless time' is the type of all these gnostic and kabalistic 'depths 'crowns' and even of the chal- daean ain-soph. the six amshaspends, created through the 'word' of ormazd, the' first-bom' have their refiezions in bythos and his emana- tiodfl, and the antitypes of ormazd-ahriman and his devs also enter into the composition of dda-baoth and his six material, though not wholly evu, planetary genii. achamoth, afflicted with the evils which befall humanity notwith- st

ed warrior mounted upon a white horse. waving over his head the sword destruction, he holds in his other hand a discus, made up of rings encircled in one another, an emblem of the revolving cycles or great ages* for vishnu will thus appear but at the end of the kaliyuga, an- swering to the end of the world expected by our adventists "and out of his mouth goeth a sharp sword. on his head were many crowns" rebda^an, xix, 12, 15. vishnu is often represented with several crowns superposed on his head "and i saw an angel standing in the sun (17. the whiie horse is the horse of the sun* sosiosh, the persian savior, is also bom of a virgin, and at the end of days he will come as a redeemer to regenerate the world, but he will be preceded by two prophets, who will come to announce him* hence the j

KETAB E SIYAH

mewhat from the mundane world which he should not deal with it being so far beneath him. upon faithful servants then does he depend 340 to administrate and bring intelligence that he might rule most rightly. in that second capacity let us then act and tell of that which passes in your dominion. of those that dwell in palestine is there one nazarene of galilee that does proclaim himself divine and crowns himself king of these lands. thus does he seek to usurp that which is to caesar and to heaven. yet with his most devious speech does he stir the people of the land against rome's most beneficent rule and against the religion of their fathers. this one that is named jesu does preach both sedition and blasphemy and, by his sorceries, those that hear are persuaded and make rebellion against hi

LAITMAN M THE KABBALAH EXPERIENCE

e it anywhere? the answer is, he knows it from having attained the same spiritual level that abraham reached when he said it! in fact, the answer to all questions can only exist in one s own attainment of the higher world. t h e w i s d o m o f k a b b a l a h 73 t h e b o o k o f z o h a r q: what is the source of the name- zohar? a: zohar means splendor, as it says: the righteous sit with their crowns on their heads, and delight in the splendor of divinity. the sensation of the creator (the light) in the collective soul is called divinity, according to the zohar. in any place where the books of kabbalah say, so it was written in the book k this always refers to the zohar. all the others are seemingly not considered books because the word book (sefer in hebrew) comes from the word sefira

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ies, and beauty to adorn the inward man. the universe is the temple of the deity whom we serve; wisdom, strength, and beauty are about his throne as pillars of his works, for his wisdom is infinite, his strength is omnipotent, and his beauty shines through the whole of the creation in symmetry and order. the heavens he has stretched forth as a canopy; the earth he has planted as his footstool; he crowns his temple with stars as with a diadem, and from his hands flow all power and glory. the sun and the moon are messengers of his will, and all his law is concord. the three great pillars supporting a mason fs l c e are emblematical of these divine attributes. h 118. full-sized columns are rarely erected in any lodges, but the w.s.w. and w.j.w. have miniature columns on their pedestals, and a

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ristophanes calls him(*aristophanes. frogs, 346) next marched the young men, myrtle-crowned, with shields and lances glittering in the sunlight, whose duty and privilege it was to escort the sacred hallows, borne aloft upon the ceremonial car in the great wicker baskets, still bound with purple wool; after them came the hierophant and his officers, dressed in their purple robes and wearing myrtle crowns, followed by the mystae in charge of the mystagogues. after them marched the vast company of initiates and people, arranged according to their tribes and demes, and preceded by the civil magistrates and the council of the five hundred; and the whole splendid throng was followed by a train of baggage-animals carrying bedding and provisions for the few days sojourn at eleusis. 364. the proces

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

ed one s dreams. he was also critical of the idea that the soul left the body and traveled during sleep. tertullian also classified dreams according to their source. although god was responsible for many dreams, so were demons. with respect to the latter, tertullian asserted confidently that dreamers would not be held responsible for sins committed in their sleep, any more than they would receive crowns in heaven for imaginary acts of martyrdom. macrobius was a fourth century christian writer whose commentary on the dream of scipio became the most influential dream book of medieval europe. compared with his contemporaries, macrobius was negative and superstitious. clearly indebted to the oneirocritica, the dreambook of the great pagan dream interpreter artemidorus, macrobius added material

t-cited passage from the epic of gilgamesh in which enkidu, gilgamesh s servant and companion, relates a dream of the other world is fairly typical: there is the house whose people sit in darkness; dust is their food and clay their meat. they are clothed like birds with wings for covering, they see no light, they sit in darkness. i entered the house of dust and i saw the kings of the earth, their crowns put away forever (sanders 1972, 92. the underworld was dark, dusty, and unpleasant. the deceased wandered aimlessly about, with nothing but dirt to eat. in these afterlife realms, no distinction was made between the treatment of the just and the unjust. the chief distinction was between the state of those who receive proper burial and memorial services, and those who do not. when these matt

LIBER CCXLII AHA

fe; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. aha! 29 in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a winged scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings ab

LIBER CHANOKH

epared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, the forty-eight keys or calls 30 which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho

LIBER LXVII THE SWORD OF SONG

concisely given this has been done] ii the sword of song i suppose. continued the knight, in a superior, but rather offended voice .if you would, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o swor

ubtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 430 435 44

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

memorable feat of carrying off the gates of gaza, all refer to aspects of solar activity. many of the ancient peoples had more than one solar deity; in fact, all of the gods and goddesses were supposed to partake, in part at least, of the sun's effulgence. the golden ornaments used by the priestcraft of the various world religions are again a subtle reference to the solar energy, as are also the crowns of kings. in ancient times, crowns had a number of points extending outward like the rays of the sun, but modern conventionalism has, in many cases, either removed the points or else bent: them inward, gathered them together, and placed an orb or cross upon the point where they meet. many of the ancient prophets, philosophers, and dignitaries carried a scepter, the upper end of which bore a

creatures--a bull, a lion, an eagle, and a man. these represented the four corners of creation and the multitude of eyes with which they were covered are the stars of the firmament. the twenty-four elders have the same significance as the priests gathered around the statue of ceres in the greater eleusinian rite and also the persian genii, or gods of the hours of the day, who, casting away their crowns, glorify the holy one. as symbolic of the divisions of time, the elders adore the timeless and enduring spirit in the midst of them. p. 186 relationship of the various parts of the alpha and omega to the seven sacred planets of the ancients. to quote "the logos-figure described is a composite picture of the seven sacred planets: he has the snowy-white hair of kronos('father time, the blazin

viously should ascend in their ancient order from the moon to saturn. from saturn the soul would naturally ascend through the door in the empyrean. in the fourth and fifth chapters st. john describes the throne of god upon which sat the holy one "which was and is, and is to come" about the throne were twenty-four lesser seats upon which sat twenty-four elders arrayed in white garments and wearing crowns of gold "and out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god" he who sat upon the throne held in his right hand a book sealed with seven seals which no man in heaven or earth had been found worthy to open. then appeared a lamb (aries, the first and chief of the zodiacal signs)

few are beginning to realize that so-called civilization in its present form is at the vanishing point; that coldness, heartlessness, commercialism, and material efficiency are impractical, and only that which offers opportunity for the expression of love and ideality is truly worth while. all the world is seeking happiness, but knows not in what direction to search. men must learn that happiness crowns the soul's quest for understanding. only through the realization of infinite goodness and infinite accomplishment can the peace of the inner self be assured. in spite of man's geocentricism, there is something in the human mind that is reaching out to philosophy--not to this or that philosophic code, but simply to philosophy in the broadest and fullest sense. the great philosophic instituti

MEANING OF MASONRY

ird degree in other papers it is unnecessary here to expound it further. it may be stated, however, that it alone constitutes the masonic initiation. the first and second degrees are, strictly, but preparatory stages leading up to initiation; they are not the initiation itself; they but prescribe the purification of the bodily and mental nature necessary to qualify the candidate for the end which crowns the whole work. to those unacquainted with what is really involved in actual as distinct from merely ceremonial initiation, and who have no notion of what initiation meant in the old schools of wisdom and still means for those who understand the theory of regenerative science, it is well nigh impossible to convey any idea of its process or its results. the modern mason, however high in titu

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to the animal realm.they sometimes appear in the form of snakes, or as half snakes and half humans with elaborate jeweledatlantis, alien visitation, and genetic manipulation307 appendix e: dragons and serpents crowns. they are believed to be infinitely wealthy and to owe their present form to a previous life ofunethical generosity [comment: this is called bhogonmukhi-sukrti, or pious activities that bestowmaterial opulence. they are of godless nature but involve kindness to other beings, with a view towardmaterial happiness.]human activity is bound to encroach on the well-being of living creatures inclu

MICHAEL W FORD THE VAMPIRE GATE

, such is associated as an antagonist against the associated god of the hebraic and early christian culture. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- christian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in th

2 the result. if you lay out conditions to occur, aligning situations to move in this direction, this is indeed sorcery. rituals align thought and some believe the astral is controlled by this subconscious activated force. one should think in terms of being a manifestation of this dragon, for instance: i saw a beast coming up out of the sea, having ten horns and seven heads. on his horns were ten crowns, and on his heads, blasphemous names. the beast which i saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. the dragon gave him his power, his throne, and great authority. revelations the beast or dragon, much like the assyrian tiamat of old, can represent the luciferian who has mastered the aspects of ahrimanic yoga, that is the power of

MORALS AND DOGMA

osiris, died, descended to hell and rose to life again; and raw flesh was distributed to the initiates, which each ate, in memory of the death of the deity, torn in pieces by the titans. these mysteries also were celebrated at the vernal equinox; and the emblem of generation, to express the active energy and generative power of the divinity, was a principal symbol. the initiates wore garlands and crowns of myrtle and laurel. in these mysteries, the aspirant was kept in terror and darkness to perform the three days and nights; and was then made [greek: a?a??s, or ceremony representing the death of bakchos, the same mythological personage with osiris. this was effected by confining him in a close cell, that he might seriously reflect, in solitude and darkness, on the business he was engaged

tion of merit and demerit, but do not constitute them. take away the former, and the latter continue. take away the latter, and there are no longer real rewards or punishments. when a base man encompasses our merited honors, he has obtained but the mere appearance of a reward; a mere material advantage. the reward is essentially moral; and its value is independent of its form. one of those simple crowns of oak with which the early romans rewarded heroism, was of more real value than all the wealth of the world, when it was the sign of the gratitude and admiration of a people. reward accorded to merit is a debt; without merit it is an alms or a theft. the good is good in itself, and to be accomplished, whatever the consequences. the results of the good cannot but be fortunate. happiness, se

gratitude and admiration of a people. reward accorded to merit is a debt; without merit it is an alms or a theft. the good is good in itself, and to be accomplished, whatever the consequences. the results of the good cannot but be fortunate. happiness, separated from the good, is but a fact to which no moral idea is attached. as an effect of the good, it enters into the moral order, completes and crowns it. virtue without happiness, and crime without misery, is a contradiction and disorder. if virtue suppose sacrifice (that is, suffering, eternal justice requires that sacrifice generously accepted and courageously borne, shall have for its reward the same happiness that was sacrificed: and it also requires that crime shall be punished with unhappiness, for the guilty happiness which it att

aimed these imaginary prerogatives, was named theoclet; he knew hugues de payens, he initiated him into the mysteries and hopes of his pretended church, he seduced him by the notions of sovereign priesthood and supreme royalty, and finally designated him as his successor "thus the order of knights of the temple was at its very origin devoted to the cause of opposition to the tiara of rome and the crowns of kings, and the apostolate of kabalistic gnosticism was vested in its chiefs. for saint john himself was the father of the gnostics, and the current translation of his polemic against the heretical of his sect and the pagans who denied that christ was the word, is throughout a misrepresentation, or misunderstanding at least, of the whole spirit of that evangel "the tendencies and tenets o

s the other from the eternal salvation. in the chaos of universal doubt and of the conflicts of reason and faith, the great men and seers have been but infirm and morbid artists, seeking the beau-ideal at the risk and peril of their reason and life. living only in the hope to be crowned, they are the first to do what pythagoras in so touching a manner prohibits in his admirable symbols; they rend crowns, and tread them under foot. light is the equilibrium of shadow and lucidity. movement is the equilibrium of inertia and activity. authority is the equilibrium of liberty and power. wisdom is equilibrium in the thoughts, which are the scintillations and rays of the intellect. virtue is equilibrium in the affections: beauty is harmonious proportion in forms. the beautiful lives are the accura

MOTTA MARCELO THE COMMENTARIES OF AL

e mind as a complex of six elements, whereas the will is single, the direct expression as 'the word' of the self. the mind must inform the understanding, which then presents a simple idea to the will. the will issues its orders accordingly, for unquestioning execution. if the will should appeal to the mind, it must confuse itself with incomplete and uncoordinated ideas. the clamour of these cries crowns anarchy, and action becomes impossible. 31. if power asks why, then is power weakness. it is ridiculous to ask a dog why it barks. one must fulfil one's true nature, one must do one's will. to question this is to destroy confidence, and so to create an inhibition. if a woman asks a man who wishes to kiss her why he wants to do so, and he tries to explain, he becomes impotent. his proper cou

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

to a divinity of fate, the brightest and saddest scenes of earthly existence are alike indifferent, and that she quietly and steadily pursues her occupation, regardless of human weal or woe. when represented at the feet of aides in the lower world they are clad in dark robes; but when they appear in olympus they wear bright garments, bespangled with stars, and are seated on radiant thrones, with crowns on their heads. it was considered the function of the moira to indicate to the furies the precise torture which the wicked should undergo for their crimes. they were regarded as prophetic divinities, and had sanctuaries in many parts of greece. the moira are mentioned as assisting the charites to conduct persephone to the upper world at her periodical [141]reunion with her mother demeter. t

nts for avenging the insult offered to their mother; but it was nemesis who prompted the deed, and presided over its execution. homer makes no mention of nemesis; it is therefore evident that she was a conception of later times, when higher views of morality had obtained among the greek nation. nemesis is represented as a beautiful woman of thoughtful and benign aspect and regal bearing; a diadem crowns her majestic brow, and she bears in her hand a rudder, balance, and cubit;.fitting emblems of the manner in which she guides, weighs, and measures all human events. she is also sometimes seen with a wheel, to symbolize the rapidity with which she executes justice. as the avenger of evil she appears winged, bearing in her hand either a scourge or a sword, and seated in a chariot drawn by gri

acles, of poplar. this practice of wearing crowns was, at a later period, adopted by the general public at banquets and other festivities. on occasions of special solemnity the horns of the victim were overlaid with gold, and the altars decked with flowers and sacred herbs. the mode of conducting the sacrifices was as follows:.all things being prepared, a salt cake, the sacrificial knife, and the crowns, were placed in a small basket, and carried to the sanctuary by a young maiden, whereupon the victim was conducted into the temple, frequently to the accompaniment of music. if a small animal, it was driven loose to the altar; if a large one, it was led by a [194]long trailing rope, in order to indicate that it was not an unwilling sacrifice. when all were assembled, the priest, after walki

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

hts were too intense and powerful for the vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he is not prepared becomes disoriented or even suffers a nervous breakdown. the arizal on parashat bereishit 14 these lights that could not settle in their vessels remained therefore ghovering h over them. this is the mystical meaning of the crowns atop the letters; they allude to the light that hovers above them. letters are vessels, i.e, they themselves are the medium, not the message. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the vessels in tohu. this i

the light that hovers above them. letters are vessels, i.e, they themselves are the medium, not the message. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the vessels in tohu. this is alluded to in the torah scroll by the crowns affixed to certain letters. the next verse, gg-d said, elet there be light, f h refers to the supernal chesed, i.e, the eighth king, hadar, through whom [the other seven kings] were rectified. as we have explained previously, the world of tohu was characterized by an overemphasis on strict judgement; this was rectified by introducing love and empathy into the fabric of creation. this result

hus typically indicates this sefirah. similar to what we said above, both ima and nukva become the keter of the levels immediately following and below them: tiferet of ima becomes the keter of z feir anpin, and nukva in its role as the origin of the subsequent worlds serves as the keter of these worlds. thus, both gmothers h are also gcrowns. h the two forms of the letter chaf allude to these two crowns: the general form alludes to malchut, while the final form alludes to ima. the difference between these two forms is that in the final form the bottom, flat base has been bent down to extend below the normative base line of the letters. thus, in hebrew, the two forms of the letter chaf are often referred to as the gbent h chaf and the gextended h chaf. the extended chaf, which extends below

abba with ima, for the letters express the binah of the context in which they are found. the consonants, the skeletal gshell h of the sound, are considered external relative to the vowels, the inner gmeat h of the sound. similarly, binah is external to chochmah, clothing it. the first type of coupling is referred to in the zohar as the gcomplete coupling. h this is because this coupling produces crowns and brains for z feir anpin and nukva of atzilut, the offspring of abba and ima. this then allows z feir anpin and nukva to couple, too, in order to propagate new souls in the world. the second type of coupling is referred to as the gincomplete coupling, h for its purpose is only to elicit the life-force necessary to sustain creation or to elicit souls that have already been created and are

the places where the name havayah occurs, for he wanted to write them himself, with his own hand, after fasting and immersing and while having certain meditations in mind (that will be explained in our discussion of the tefilin. certain letters in torah scrolls, tefilin, and mezuzahs are adorned with gcrowns, h small lines in the form of the letter zayin attached to the top of the letters. these crowns are obligatory on the letters shin-ayin-tet-nun-zayingimel- tzadik,4 and according to some opinions their absence invalidates a torah scroll from use.5 it is customary to make smaller crowns on the letters beit-dalet-kuf-chet-yud-hei. regarding the form of the crowns over the letters shin-ayin-tet-nun-zayingimel- tzadik and beit-dalet-kuf-chet-yud-hei, he was extremely stringent. these crow

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and with it fell adam, the microprosopus. then arose the great dragon with seven heads and ten horns, and the garden was made desolate, and malkuth was cut off from the sephiroth by his intersecting folds, and linked unto the kingdom of shells. and the seven lower sephiroth were cut off from the three supernals in daath, at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the edomite kings. and because in daati-i was the greatest rise of the great serpent of evil, therefore is there, as it were, another sephirah, making for the infernal or averse sephiroth, eleven instead of ten. and hence were the rivers of eden desecrated, and from the mouth 194 the golden dawn: volume i1 book 7kuo of the dragon rushed the infernal waters in daath. and this is leviathan

him in the proper alarm and admit him. hs. salutes, makes qab. cross and goes out. he gives lamen to phil. who knocks 1111 1. hegemon opens door. phil. enters, gives qab. cross. hegernon returns to place. hs. takes phil. to w. and points out diagram of malkuth. hiereus herein has been established the equated cross, which is ruler over the kingdom of matter. this symbol may be found even upon the crowns of the kings of this earth. hands phil. tau portal. the letter tau leads from the airy quarter of malkuth into yesod. air is uppermost in the symbol as in the planet earth where the atmosphere is furthest from the core. moreover, the letter tau signifieth the cross, the impact of spirit upon matter. my larnen is given you as your badge, for i am the ruler in malkuth, and the guardian agains

s of paroketh, the veil, i.e: p r k t h (faroketh+ i h sh h (jeheshuah; jesus (th) h (r) v (p) h (k) i: sh (the order of letters in ritual) h.s. ritual of the portal 217 it) the pass-word is, as you have been told, paroketh, which is the veil of the tabernacle, and is exchanged by letter thus- ch. ad. peh. phil (prompted) resh. ch. ad. kaph. phil. tau. ch. ad. further, i give you the wo eth which crowns the pyramid of the four elements in the= 87 g rade, and is one symbol of the spirit which converts the cross into the pentagram. wherefore, above my throne is this tablet (points to tablet of union) which is called the tablet of union, and binds together the four tablets into one under the presidence of the spirit. thus far by work of the intellect, and by aid of our rites, have you come. n

shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above kether of atziluth. in such supernal realms, the ain soph, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra by the high feathers, mo-00th (maut) has the same headdress as horus. she corresponds to aima elohim. the high hermes-tho-0th has the same headdress as amoun kneph, the sacred spirit. remember that thooth, truth, has two aspects- the higher and the lower. the higher is absolute, the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot under

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

tree of knowledge, so that they might become masters of the world. the judgement pronounced against them is higher and far older than the tribunal of pope or king: on the day that thou eatest thereof, thou shalt surely die, said god himself, as we read in the book of genesis. what then is taking place in the world, and why do priests and potentates tremble? what secret power threatens tiaras and crowns? a few bedlamites are roaming from land to land, concealing, as they say, the philosophical stone under their ragged vesture. they can change earth into gold, and they are without food or lodging! their brows are encircled by an aureole of glory and by a shadow of ignominy! one has discovered the universal science and goes vainly seeking death to escape the agonies of his triumph: he is the

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

n smile at the absurdity, and calmly pursues his work. so far as may be possible, we must avoid the sight of hideous objects and uncomely persons, must decline eating with those whom we do not esteem, and must live in the most uniform and studied manner. we should hold ourselves in the highest respect and consider that we are dethroned sovereigns who consent to existence in order to reconquer our crowns. we must be mild and considerate to all, but in social relations must never permit ourselves to be absorbed, and must withdraw from circles in which we cannot acquire some initiative. finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. now, of all forms of worship the most magical is that which most realizes the 16 the ritual of transcendent

he agate. on thursday, a day of great religious and political operations, the vestment should be scarlet and on the forehead should be worn a brass tablet, with the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of the septenary of talismans 45 violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the

ental magic spirits, a dreaded ruin in the country, the vaults of an abandoned convent, a place where some murder has been committed, a druidic altar or an old temple of idols. a black seamless and sleeveless robe must be provided; a leaden cap emblazoned with the signs of the moon, venus and saturn; two candles of human fat set in black wooden candlesticks, carved in the shape of a crescent; two crowns of vervain; a magical sword with a black handle; the magical fork; a copper vase containing the blood of the victim; a censer holding perfumes, namely, incense, camphor, aloes, ambergris and storax, mixed together with the blood of a goat, a mole and a bat; four nails taken from the coffin of an executed criminal; the head of a black cat which has been nourished on human flesh for five days

RUBY TABLET OF SET

d what i have spoken [referring to xem- upon your head then do i place my charge. do not let what has happened to them happen again. do not let anubis minister to the dead" at this point the black flame shot up in a blinding flash, the music swelled, and then the infernal music erupted outside. after the priesthood hugged him, anubis then stood behind ra-n-set and proclaimed "he who wears the two crowns! behold exalted man" anubis then spoke to the priesthood. two lands. invisible world. world of darkness; and the world of light- xem, being fused- the time of the great fusion. it is rightly written that this is the time of the coming into being of the gods. during the speech medu-n-xonsu and anubis felt the gathering of the old ones to share in this event, and within their midst like a bla

there is no turning back. another of the legions of hell is loosed upon the earth. lucifer has seared the light. and darkness stalks. the virtual end of man as we knew him has heralded the desperate need for set to alight upon the earth-plane. the way of sekemti leads to this plane, and the bearers of lucifer's torch will walk beyond the boundaries of time and death. when the placement of the red crowns upon the gods of earth are set, leviathan will emerge to herald the subsequent and final battle. footnotes 1) cornu is the newsletter of the order of amn. set vi group ritual at the time scheduled for the order of the trapezoid working during the set vi conclave, several initiates who did not participate in that o.t. working held another group working, dedicated to our individual xeper. par

SALMANRUSHDIE THESATANICVERSES

he blind man asked the thin air a question "i hope, perhaps, you may also remember me? a little? on occasion" then came a silence; a dry laugh; the sound of a man sitting down, heavily, all of a sudden. and finally, after an unbearable pause, bathos "oh" the soliloquist bellowed "oh, if ever a body suffered" we strive for the heights but our natures betray us, chamcha thought; clowns in search of crowns. the bitterness overcame him _once i was lighter, happier, warm. now the black water is in my veins. still no pamela _what the hell. that night, he told the manticore and the wolf that he was with them, all the way. o o o the great escape took place some nights later, when saladin's lungs had been all but emptied of slime by the ministrations of miss hyacinth phillips. it turned out to be a

SATANGEL

symbol of the degenerate universe, thou knowest and sufferest, may thou become, according to the word of the divine promise, the atoning genius of expiation (seventeenth-century mss. bibliotheque nationale, paris) the rite of summoning when the night of action has arrived, the warlock shall gather up his rod, goatskin, the stone called ematille, and shall further provide himself with two vervain crowns, two candlesticks, and two candles of virgin wax, made by a virgin girl and duly blessed. let him take also a new steel and two new flints, with sufficient tinder to kindle a fire, likewise half a bottle of brandy, some blessed incense and camphor, and four nails from the coffin of a dead child. all these must be carried to the place chosen for the great work, where everything hereinafter l

at the eastern point. a large a, a small e, a small a, a small j must be drawn in like manner, as also the sacred name of jesus between the two crosses. by this means the spirits will have no power to harm you from behind. the warlock and his assistants may then fearlessly proceed to their places within the triangle, and, regardless of any noises, may set the two candlesticks and the two vervain crowns on the right and left sides of the triangle within the circle. this being done, the two candles may be lighted, taking care that there is a new brazier in front of the warlock, piled with newly consecrated charcoal. this must be kindled by the warlock casting a small quantity of the brandy therein and a part of the camphor, the rest being reserved to feed the fire periodically, in proportio

SATANIC BIBLE

nglish) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear the ninth key the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe

SCHEM HA MEPHORESH

he great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and als

SIFRA DETZNIYUTHA

him. it is likewise for him who seizes the general principle of wisdom4, and knows as not (al) all the pleasing delicacies that derive from the general principle. 3 sifra detzniyutha chapter one we learned: the book of that which is concealed is the book of the balancing in weight.6 until not (al, lo) existed as weight, not existed as seeing face to face;7 and the primordial kings8 died, as their crowns9 were not found, and the earth was nullified, until the head (sar, rosh)10 desired by all desires formed and communicated the garments of splendor.11 that weight arises from the place which is not him. those who exist as not are weighed in hy.12 in his body exists the weight. not unites and not begins. in hy have they ascended, and in hy do they ascend, who not are, and are, and will be. th

nited. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

in my belt, and assumed the swagger of a cavalier and a gallant. at that age my poor mother died; and about the same period my father, having written a history of the pontifical bulls, in forty volumes, and being, as i said, of high birth, obtained a cardinal's hat. from that time he thought fit to disown your humble servant. he bound me over to an honest notary at naples, and gave me two hundred crowns by way of provision. well, signor, i saw enough of the law to convince me that i should never be rogue enough to shine in the profession. so, instead of spoiling parchment, i made love to the notary's daughter. my master discovered our innocent amusement, and turned me out of doors; that was disagreeable. but my ninetta loved me, and took care that i should not lie out in the streets with t

so well that i was seized with horror at my past life! i resolved to repent, to marry her, and settle down into an honest man. accordingly, i summoned my messmates, told them my resolution, resigned my command, and persuaded them to depart. they were good fellows, engaged with a dutchman, against whom i heard afterwards they made a successful mutiny, but i never saw them more. i had two thousand crowns still left; with this sum i obtained the consent of the silk-mercer, and it was agreed that i should become a partner in the firm. i need not say that no one suspected that i had been so great a man, and i passed for a neapolitan goldsmith's son instead of a cardinal's. i was very happy then, signor, very, i could not have harmed a fly! had i married clara, i had been as gentle a mercer as

SIR WALLIS BUDGE EGYPTIAN MAGIC

n earth; and none shall rise up to cry out against him; and he shall be protected from the hands of the enemy for ever and ever" 1 the words of power which form the clxivth chapter to be effectual had to be recited over a figure of the goddess mut which was to have three heads. the first head was like that of the goddess pekhat and had plumes; the second was like that of a man and had upon it the crowns of the south and north; the third was like that of a vulture and had upon it plumes; the figure had a pair of wings, and the claws of a lion. this figure was painted in black, green, and yellow colours upon a piece of anes linen; in front of it and behind it was painted a dwarf who wore plumes upon his head. one hand and arm of each dwarf were raised, and each had two faces, one being that

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

here was a rainbow like emerald encircling the throne. also before the throne was what looked like a sea of glass, clear like crystal.135 the images in which the vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion. the second was like a bull

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

he triangle inside the serpentine circle represents the unholy trinity, which the occult teaches is the spiritual element soon to manifest, already operating at the very center of the material universe. 386 codex magica (from the book, satan wants you, by arthur lyons, the mysterious press, new york, 10019) in this 17th century alchemical drawing, the antichrist king and his unholy trinity (three crowns over earth) worship the transforming fire from their sun deity, symbolized by the triangle within a circle. black magic, masonic witchcraft, and triangle powers 387 in this page right out of the bulletin of the american federation of astrologers (afa, we find the corporate seal and its explanation. however, the explanation given is weak at best and seems geared to please the majority of ast

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ator (1512.1594) and other learned men of his day. returning home, he was made a fellow of trinity college, and he gained a wide reputation as an astronomer. dee left england again soon after acquiring fame as an astrologer and an astronomer, and he taught at many european universities. in 1551, he was back in england and was received by king edward vi (1537.1553, who awarded him a pension of 100 crowns per annum. this stipend dee later exchanged for a rectory at upton-upon-severn. during queen mary i fs (1516.1558) reign (1553.58, dee was accused of trying to kill her by genchantments. h he was seized, confined, and tried. after a long trial that lasted until 1555, he was at last acquitted. when elizabeth i (1533.1603) ascended to the throne in 1558, she consulted with dee as to which day

THE GOD OF THE WITCHES

ses, known as "hut-circles, are not found in valleys or those parts which were covered withforest, they are in open grassy country. in those parts are found also the little flint arrow-heads which arecommonly called "elf-bolts, and are known to be of the bronze-age.a hut of the kind described above is shown on plate viii, where it is called a "fairy house" and as the twoprincipal inhabitants wear crowns it must be the palace of the fairy king and queen. the hut is circular, ispartly sunk below the surface of the ground and is roofed with turf on which shrubs are growing. it is one of agroup of similar huts, which from the outside have the appearance of little hills or mounds, which is perhapswhat john walsh[4] meant when he said that he consulted the fairies on hills. the inhabitants are s

THE KEY TO THE MYSTERIES

eth violence, and the violent take it by force. god bestows his almighty power on love. he loves to triumph over hate, but the lukewarm he spueth forth from his mouth. duty is to live, were it but for an instant! it is fine to have reigned for a day, even for an hour! though it were beneath the sword of damocles, or upon the pyre of sardanapalus! but it is finer to have seen at one's feet all the crowns of the world, and to have said "i will be the king of the poor, and my throne shall be on calvary" there is one man stronger than the man that slays; it is he who dies to save others. there are no isolated crimes and no solitary expiations. there are no personal virtues, nor are there any wasted devotions. 44 whoever is not without reproach is the accomplice of all evil; and whoever is not

THE MIDDLE PILLAR

e name of yeheshuah-yhshvh (71iu7. this is the name of jesus in hebrew, but more importantly to magicians, it is the four elements of fire, water, air, and earth, with the addition of the fifth element of spirit. the element of spirit binds together and governs the other four, which are the metaphysical building blocks of all that exists. the fifth element of spirit, also called the quintessence, crowns and connects the other four. it is spirit which transcends the others and makes the whole of the pentagram greater than the sum of its parts. spirit is the divine and guiding principle. this is one reason magicians stress that it is important to keep the spirit point of the pentagram facing upward. to reverse it would be to subject spirit to the governance of matter. thus the inverted penta

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

ubtler still. here the intense abode of will, closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil pass on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music-maker, rolls over your loftiest crowns the wheel of that abiding bliss, life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, know as i

THE BOOK OF GATES

sun, seti mer-en-ptah, whose word is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceeding] from his body, loving him, lord of crowns (or, risings) seti mer-en-ptah, whose word is maat, before the great god" to be said "ra liveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti m

ting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set it upon its

eti mer-en-ptah, whose word is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this [is my] son men-maat-ra, who loveth me. i have given unto him purity upon earth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o os

t which maketh [it to be still" vii. osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun, loving him, seti mer-en-ptah, saith the chapter of coming forth by day and of making a way through ammehet. 1 saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of crowns, seti mer-en-ptah, whose word is maat "homage to you, o ye lords of maat, who are free from iniquity, who exist and live for ever and to the double henti period of everlastingness, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, p. 61 whose word is maat, before you hath become a khu (i.e, a spirit) in his att

my coming into being in the secret place, and by my power of light in the hidden place (ament, in the chambers of things" the passage which refers to horus-set reads "ra maketh to arise this god. this god with his two faces goeth in after ra hath passed by him" p. 252 the passage which refers to the gods of the north reads "ra saith unto them-'let your heads be to you, o ye gods! receive ye your crowns of the north, and pull ye tightly at the hinder end of the boat of him that cometh into being from me. behold now horus of the handsome face" the passage which refers to the serpent shemti reads "he who is in this picture strideth through the secret place, and he withdraweth to qa-temt, the hall (or, court) of ament. those who are in it are the heads which have been devoured, and they breat

THE SECRET RITUALS OF THE OTO

order of the temple of the east, the history of our religious and military monks and knights, how, issuing from the west as crusaders, they met with initiates in the armies of salah ud din, and from them obtained the secret called baphomet, being the mystery of the measure of heaven and earth that lieth behind this secret of the vii concerning the unity of god. and ye have verily reason from the crowns of your heads to the soles of your feet to remember how this is the origin of all our tragedy. thus therefore, sir knights valorous and noble, war constantly on all tyranny and superstition, and mostly against bigotries such as orthodox christianity as interpreted in its material sense, old wives tales and foolish fables, the immoral doctrines of original sin and vicarious atonement, and th

THE HOLY BIBLE KING JAMES VERSION

om thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments, 23:41 and satest upon a stately bed, and a table prepared before it, whereupon thou hast set mine incense and mine oil. 23:42 and a voice of a multitude being at ease [was] with her: and with the men of the common sort [were] brought sabeans from the wilderness, which put bracelets upon their hands, and beautiful crowns upon their heads. 23:43 then said i unto [her that was] old in adulteries, will they now commit whoredoms with her, and she [with them] 23:44 yet they went in unto her, as they go in unto a woman that playeth the harlot: so went they in unto aholah and unto aholibah, the lewd women. 23:45 and the righteous men, they shall judge them after the manner of adulteresses, and after the manner of

pake unto me, saying, behold, these that go toward the north country have quieted my spirit in the north country. 6:9 and the word of the lord came unto me, saying, 6:10 take of [them of] the captivity [even] of heldai, of tobijah, and of jedaiah, which are come from babylon, and come thou the same day, and go into the house of josiah the son of zephaniah; 6:11 then take silver and gold, and make crowns, and set [them] upon the head of joshua the son of josedech, the high priest; 6:12 and speak unto him, saying, thus speaketh the lord of hosts, saying, behold the man whose name [is] the branch; and he shall grow up out of his place, and he shall build the temple of the lord: 6:13 even he shall build the temple of the lord; and he shall bear the glory, and shall sit and rule upon his throne

saying, thus speaketh the lord of hosts, saying, behold the man whose name [is] the branch; and he shall grow up out of his place, and he shall build the temple of the lord: 6:13 even he shall build the temple of the lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. 6:14 and the crowns shall be to helem, and to tobijah, and to jedaiah, and to hen the son of zephaniah, for a memorial in the temple of the lord. 6:15 and they [that are] far off shall come and build in the temple of the lord, and ye shall know that the lord of hosts hath sent me unto you. and [this] shall come to pass, if ye will diligently obey the voice of the lord your god. 7:1 and it came to pass in the f

rit: and, behold, a throne was set in heaven, and [one] sat on the throne. 4:3 and he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald. 4:4 and round about the throne [were] four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. 4:5 and out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven spirits of god. 4:6 and before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne [were] four beasts full of eyes before and behind. 4:7 and the first beast [wa

were] full of eyes within: and they rest not day and night, saying, holy, holy, holy, lord god almighty, which was, and is, and is to come. 4:9 and when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, 4:10 the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 4:11 thou art worthy, o lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. 5:1 and i saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 5:2 and i saw a strong angel proclaiming with a loud voice, who is worthy to open the

TYSON DONALD THE POWER OF THE WORD

was in the spirit: and behold, a throne was set in heaven, and one sat on the throne. and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. and round about the throne were four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. and out of the throne proceeded lightnings and thundering a nd voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. and before the throne there was a sea of glass like unto a crystal: and in the midst of the throne, and round about the throne, were four beasts, full of eyes before and behind. and the first beast was like a lion

ity of each banner of tetragrammaton rules and controls the working of its corresponding wing of the winds. these angels are exalted in nature, as is proved by their placement around the very throne of god (rev. 4:6-8. they must be ruled by an even higher nature. the only beings possessed of a more holy nature than the wings of the winds are the twentyfour seated elders with their white robes and crowns of gold, and the seven fiery spirits of god. the elders are the banners of tetragrammaton, and the fiery spirits are the seven traditional planets. these planets are divided into two sects ruled by the sun and the moon. the sect of the sun contains jupiter, saturn, and mercury. the sect of the moon contains mars, venus, and mercury. there is another ancient division of the planets in astrol

gs of the winds, we must command them by the authority of a higher spiritual power. since these are extremely potent angels who surround the throne of god itself, our choices are limited. we might command them by the twenty-four elders, or ancient ones, who sit in a circle around the throne. these are twenty-four old men with flowing white hair and white beards, clothed in white robes and wearing crowns of gold upon their heads. the names of these ancient ones are the twelve overt and twelve occult banners of tetragrammaton. in fact, they represent twenty-four countenances or aspects of the heavenly christ, or "anointed one (messiah) who sits upon the throne. they should be visualized as all having the same face, but each wearing a different expression. alternately, we might seek to comman

er version of metatron, who is the active power and may be likened to geburah and the left side of the tree. it is interesting to compare the two descriptions: assuming the christ-form and i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. his eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. and he was clothed with a vesture dipped in blood: and his name is called the word of god. and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and h

ke a waterfall. he carries in his right hand, signikng rule, the seven planets. from his mouth, which signifies his spoken commands, goes out a two-edged sword-two-edged to cut both ways, either to protect or punish. the severe aspect of the messiah has essentially the same physical appearance as the merciful aspect. he is seated upon a horse to signify his manifest power over the world. the many crowns he wears are the banners of the name. it is said that "he has a name written that no man knew but himself' to indicate that the ineffable name, ihvh, because it encompasses everything in the whole of creation, cannot truly be comprehended except by the creator of everything. here, his white garment is dyed in blood to indicate that the christ upon the horse is the christ of judgment and pun

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian adaptation of the legend of horus and set. after these things horus, son of ra, and horus, son of isis, each took the form of a mighty man, with the face and body of a hawk, and each wore the red and white crowns, and each carried a spear and chain. in these forms the two gods slew the remnant of the enemies. now by some means or other set came to life again, and he took the form of a mighty hissing or "roaring" serpent, and hid himself in the ground, in a place which was ever after called the "place of the roarer" in front of his hiding-place horus, son of isis, stationed himself in the form of a h

is boat, and landed at the city of thes-heru (apollinopolis magna. and thoth said "the being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called being of light who hath come forth from the horizon from this day onwards"[fn#113 [fn#113] in the sculpture (naville, mythe, pl. 19) we see the god, who is hawk-headed, and wears the crowns of the south and north, seated in a shrine set upon a pedestal. in the right hand he holds the sceptre and in the left the ankh. and ra heru-khuti (ra harmachis) said to thoth "thou shalt make this winged disk to be in every place wherein i seat myself (or, dwell, and in [all] the seats of the gods in the south, and in [all] the seats of the gods in the land of the north. in the country of

the bow [who] on coming forth from the womb ordained mighty things, who gave commands whilst he was in the egg, the bull, stable of heart, who hath sent forth his seed; the king who is a bull [and] a god who cometh forth on the day of battle like menthu,[fn#156] the mighty one of strength like the son of nut"[fn#157 [fn#150] i.e, the image who rises like the sun day by day, or the image of [many] crowns [fn#151] or, mighty one of the thigh, i.e, he of the mighty thigh [fn#152] the nations of nubia who fought with bows and arrows [fn#153] in this version of the protocol of rameses ii. the second "strong name" of the king is omitted [fn#154] i.e, neb-er-tcher [fn#155] ka-mut-f, the greek kamh^fic of the greeks [fn#156] the war-god of thebes [fn#157] i.e, osiris. behold, his majesty was in th

WICCA EIGHT SABBATS OF WITCHCRAFT

ns hold candle-making parties and try to make and bless all the candles they'll be using for the whole year on this day. other customs of the holiday include weaving 'brigit's crosses' from straw or wheat to hang around the house for protection, performing rites of spiritual cleansing and purification, making 'brigit's beds' to ensure fertility of mind and spirit (and body, if desired, and making crowns of light (i.e. of candles) for the high priestess to wear for the candlemas circle, similar to those worn on st. lucy's day in scandinavian countries. all in all, this pagan festival of lights, sacred to the young maiden goddess, is one of the most beautiful and poetic of the year. eight sabbats of witchcraft get any book for free on: www.abika.com 13 l a d y d a y: the vernal equinox= by m

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

given to 7 angels. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 7 thunders utter their voices, x. 3. 7 plagues held by 7 angels, xv. i. 7 vials of wrath, xv. 7. 7 spirits of god, v. 6. 127. 7 horned and 7 eyed lamb, v. 6; near the throne are the 7 spirits of god. 7 headed and 10 horned scarlet beast, on which is a woman, xvii. 3. 7 headed and 10 horned dragon with 7 crowns, xii. 3. 7 headed and 10 horned beast rose out of sea, xiii. i. 10 crowns on ten horns of beast which had 7 heads, xiii. i. 10 horned dragon with 7 heads, xii. 3. 10 horned beast with 7 heads rose out of sea, xiii. i. 10 horned scarlet beast with 7 heads, on which was a woman, xvii. 3. 12 tribes of israel. 12 apostles of the lamb, xxi. 14. 12 gates of new jerusalem and 12 angels guarding th

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